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BV 176 .B697 1851
Boys, John.
An exposition of the several
offices
DEDICATION OF THE AMERICAN EDITION.
TO THE RIGHT REV. ALFRED LEE, D. D.,
BISHOP OF THE PROTESTANT EPISCOPAL CHURCH IN THE
DIOCESE OF DELAWARE.
Rt. Rev. Sir,
Allow me to dedicate to you.
this reproduction of an old, valuable, and learned exposition of our
offices for public worship. It treats of those rare and excellent
virtues and graces, with which you are wont to adorn and char-
aoterize your own public and i)rivate life.
I remain,
afiectionately yours, &e.,
K. J. Stewart.
New Yorky Jon. \y 1851.
!
AN i^^AK 15 me''
EXPOSITION OF THE SEYEEAL
^^lonin,. o.^W^'^
ADAPTED FOtt TAUIOUS OCCASIONS OF
PUBLIC WORSHIP,
TOGETHEa WITH THE
EPISTLES AND GOSPELS FOR EACH SUNDAY AND FESTIVAL OF
THE ECCLESL&.STICAL YEAR ;
OOMriLED FROM THE WORKS OF
(T(OYS, D. D.,
REV. JOHNIBOYS, D. D., DEAX OF CANTERBURY, A. D. M29.
ANALYSIS OF THE LESSONS
REV. KENSEY JOHNS ^EWART. A. M.
"The King's daughter is all glorious within.
Her clotliing is of wrought gold."— Psalm xlv. 13.
NEW-YORK:
STANFORD AND SWORDS, 137, BROADWAY,
LEGE ET AGE ; VIVE ET VALE.
^obart lirrss :
JOHN R. M'GOWIf, PKINTEK,
57 Aim-rrBSKT.
A WORD TO THE READER.
GrooJ books, like good wine, increase in value as they increase
in years.
The Bible is at once the oldest and the best of books ; and the
Prayer Book, which, in its present form, has stood the test of se-
veral centuries, commands the admiration of Christendom.
As the Church is the pillar and ground of the truth, so the Prayer
Book, being the mouth and voice of the Church, is the means of
manifesting the truth, and of fostering pure devotion. Its offices
are appropriate, simple, and sublime. Its platform is an open Bi-
ble, an apostolic ministry, and a form of public worship, which is
at once scriptural, catholic, and uniform. Scriptural in its lan-
guage and teachings ; catholic in its objects, embracing all possi-
ble subjects of prayer and praise ; and uniform in regulating the
devotions of the Church the world over, })rotecting the people from
the caprice of the eccentric and the neglect of the slothful, which
might introduce folly, or omit matters of importance, in conduct-
ing public worship.
The influence of our Liturgy is becoming so considerable upon
the popular mind, that our accessions from the ranks of the clergy
and laity of other denominations professing Christianity around us
are daily increasing, and render extremely useful and valuable all
publications tending to illustrate the doctrines and discipline of
the Church.
The work, from which the following expositions are compiled, is
possessed of sufficient merit to render recommendations unnecessary.
In its teachings concerning the sinner's justification, it is clear
and explicit ; in its exhibition of the value and authority of tho
ministry and means of grace it occupies high ground, and main-
tains it with " the two edged sword ;" in its exposition of the ri-
diculous ceremonies and heretical dogmas of Papal Rome, it is bold
and decided.
In order to retain something of that inexpressible worth which
is lost by changing the dress of these old authors, we shall givo
the preface and a few other passagec without alteration.
TO THE VIRTL'OUa AND WORTHY KNIGHT,
SIR JOHN BOYS, OF CANTERBURY,
MY VERY GOOD UNCLE,
GRACE AND PEACE.
*
Sir :
Yon did first plant my studies, Archbishop Whitegift, that
president of piety, watered them, and Ood gave the increase. To
God, as the fountain of all goodness, I consecrate all that I have ;
to your happy memories, as to the conduites of much good, I dedi-
cate this ensuing Postill, especially to your selfe surviving, as to
my best patron in Cambridge, where the foundation of this worke
was laid ; unto yourselfo, as to the chiefe procurer of that small
benefice, where the frame was raised ; unto yourselfe, as to the
lively patterne of that doctrine which is here delivered;
Accept it as your owne, for it bears your name, and resembling
you much, endeavours to honour you long ; so you shall encourage
me daily to lessen my debt to the Church, and increase my obli-
gations to your owne selfe.
That living and dying I may continue your most bounden nephew,
JOHN BOYS.
THE SENTENCES.
When the sentences are read by the officiating minister, the
people rise, in token of their reverence for the word of Grod, and
tliey remain standing during the following exhortation, out of
respect for the sacred office of him, who addresses them in God'a
name. There- is no part of the service which has more influenoo
in promoting that decent behaviour, which distinguishes the congre-
gations of the Episcopal Church from all others, than these sen-
tences. It may be well to observe that it is the usage of the peo-
ple of this Church to rise, and continue standing on three other
occasions, viz. :
1st. The reading of the G-ospel.
2nd. Whenever the minister addresses them.
3rd. Whenever they participate in certain parts of the service,
as the Psalter, the Creed, and the Psalms and Hymns in metre.
" The Lord is in, his holy temple:
. Let all the earth keep silence before him.''''
^'■At ivhat time soever a sinner doth repent,'''' Sfc.
All these texts of holy writ, premised, are (as it wore the bells
of Aaron) to stir up devotion, and to toll all into God's house.
. . . ^ Man's misery.
Ihe whole ring consists of two notes : \ r^ ,,
^ I G-od s mercy.
The which are two chief motives unto prayer, as wo find.
Precept : Matt. vi. 9. " Pray ye after this manner, Our Father
which art in heaven," admonishing us of our divine adoption
" our father ;" and of our being strangers or wanderers on
earth, " who art in heaven ;" that we may feel our need of
aid, because pilgrims ; and at the same time have faith in
seeking it, because we are sons of God.
6 THE CONFESSION OF SINS.
And Pattern, Luke xv. Want and woe in the lewd son, pity and
plenty in the good father, occasioned repentance, never re-
pented of. Of the one, it is commonly said, " Oratio sine
malis, est quasi avis sine alis :" (A prayer without ills, is like
a bird without wings.) Of the other, " I will come into thine
house even upon the multitude of thy mercy." Ps. v. 7. " To
thee will I sing, because thou art my refuge, and merciful
Grod ;" in the vulgar Latin, " Dens meus, misericordia mea."
Whereupon Augustine " 0 nomen ! sub quo nemini desperan-
dum est." (Oh name ! under which no one should despair.)
Wherefore the minister, under a due consideration of both, ex-
horteth the people in an Apostolical style, to confess their sins
humbly to the Lord, who is able to hear, because " almighty," and
willing to hear, because " most merciful."
THE CONFESSION OF SINS.
" Almighty and most merciful Father ! ive have erred,''^ Sfc.
The matter and manner of which confession all other liturgies
approve, both ancient (as the liturgies of St. James, of St. Basil, of
the Syrians, of the Ethiopians,) and modern, (as the Scottish,
Grenevan, English Admonitioner's set form of Common Prayer,
Italian, Spanish and Dutch,) all which allot confession of sin a
place and a principal place. The reason thereof is taken out of
God's own book, Prov. xviii. 17, " Justus in exordio sermonis accu-
sator est sui." (The just man in the beginning of his speech is
an accuser of himself.) So read St, Ambrose, Sermon 4, on the
118th Psalm, and St. Hierom, lib. 1, contra Pelagian, and Me-
lancthon in loc, and from the practice of Grod's own people, the
Jews, as that noble gentleman, Philip Mornai, notes, lib. 1, de
missa, caput 3.
THE DECLARATION OF REMISSION OF SINS.
^'•Almighty God, the Father of our Lord Jesus Christ, who,^"* Sfc.
In the conference at Hampton Court, January 14th, 1603, so
much was gained as to have it in a more mild term, called " Re-
mission of sins," which was afore termed " absolution of sins."
Concerning absolution, see Gospel for 19th Sunday after Trinity.
THE LORD'S PRAYER. 7
THE LORD'S PRAYER.
" Our Fathe?' ! who art in heaven^ halloiued ie," Sfc.
This prayer excels all others in many respects, as being the
Oospel's Epitome, compiled by wisdom itself; so large for matter,
so short for phrase, so sweet for order, as that it deserveth worthily
to have both the best and the most place in our Liturgy : the first
as guide to the rest ; the most^ as a necessary compliment to sup-
ply whatever is wanting in other parts. Therefore it is used at
the head of the litany, at the end of the communion, at the end
of baptism, and at the end of other sacred actions, (as one fitly
says,) as if it were the salt of all the divine offices.
i A proeme, " Our Father," &c.
It hath three parts : < A petition, " Hallowed be thy name," fce.
( A conclusion, " For thine is the kingdom," &e.
5n the first note these
three things required
in an absolute aa;ent :
rpi , -ji J Because he is ours : for every one wisheth
' { well to his own.
o, .7, ( Because a Father : '"'your father knoweth
' ( whereof you stand in need." Matt. vi. 8.
p ( Because in heaven: " strength cometh from
rower, I heaven." Matt. iii. 13.
So, if we ask, we shall have ; if we seek, we shall find ; if we
knock, it shall be opened to us, because Grod is a Father, our
father, and our father in heaven.
" Our," admonisheth us of mutual love, for without love, there
i.s no true faith, no true prayer. Rom. xiv. 23. As the serpent
doth cast up all his poison, before he drinks, so we must disgorge
sour malice before we pray.
" Father ; " used here rather essentially than personally,
God is our Father in creation. Deut. xxxii. 6.
in education. Is. i. 2.
. , _ ,. \ inwardly, by his spirit. Rom. viiL 26.
' \ outwardly, by his preachers. Matt. x. 20.
in compassion, Ps. ciii. 13.
in correction. Heb. xii. 6. " Whosoever is excepted from
the number of the scourged, is excepted from the number
of the sons."
in years. Dan. vii. 9,
THE LORD'S PRAYER.
But principally, a father in respect of his adoption. Rom. xv. 16.
( As Ambrose and Auuustine construe it in
) holy men of he
*'In heaven,"
s
Mvsticalhl ^ \w\y men of heavenly conversation, who
) are his proper temples, and houses in which
^ he will dwell. Jolufxiv. 23.
^ f A.?- others generally construe it. for although
y Material \ ^^ ^^ present every where, yet he doth
< manifest himself to the blessed angels ia
/ heaven, and to us in glory from heaven. Ps.
^ xix. 1 /Gen. xix. 24 : 1 thes. iv. 16.
THE PETITION.
The Petition hath six hranclles, whereof three concern our love^
wherewith we love God in himself, and three, wherewith we love
ourselves in (lod : In sign thereof, the pronoun " thy " is affixed
to the three first, " thjj name, thy kingdom, and thy will ; " but
the pronouns " us and ours " to the rest ; " our bread, our tres-
passes, and lead us not."
Or as others divide it, \ ^recatio bonornm (prayer for ijood things.)
» { UeprecatiQ malorum (deprecation oi ills.)
I 1st. God's glory \ " [lallowed be thy name,"
A request for good things. <„, ^ „ . / '■'^'''T ''',''!''?'" *^^™^-'' , „
^ ^ ° j 2u. Our good j Spintual, "Thy will be done."
(. \ Natural, "Give us this day our daily bread."
,' Malum culp®, an evil * Past, " Forgive us our trespasses."
A deprecation of evil of ) which is sin. ^ F«««rf," Lead us not into temptation."
two sorts \ Malum culpw, punish- C Internal, A he-llish conscience.
/ mcnt lor sin, "deli- I iCx«fr?ia/, Bodily dangers.
V ver us from evil." ( ii;tc7-7ia/, Everlasting death.
In one word, from all that thou seest evil for us, be it pros-
perity or adversity ; so we pray in the Litany, " good Lord I de-
liver us in all time of our tribulation, in all time of our wealth,^'
&c : for we are not as yet in that good place where we shall
suffer no evil.
Ramus hath observed that this prayer answereth to the Deca-
logue.
God is " our Father,''^ therefore we must have no other gods..
*' In heaven,,''^ therefore, no graven image.-
" Hallowed be thy name," therefore take not that name in Vain..
" Tli-if kingdom come," ( Therefore we must sanctify tlie Sabbath and
" Thxj will be done." ( worship liiin according to his word.
« Give us this day our S "^'^.'^'fTrV^ll ''"°""''' ^^ ™"^, ''''.'^"
(iailv bread " i t>e helpHil and honour our parents, than
" ' ( hurtful by wroDging our neighbour,
/■ "thou Shalt not kill,
V thou Shalt not
* r T., j„„j s steal, thou shall
I In deed, \ ' ■. j ,
\ J not commit adul-
i { tery."
" thou shall not bear
Imcord, i" thou shall not b
THE LORD'S PRAYER. g
That we covet not our neicfli-
" Lead us not into temptation,"
( hour s goods.
" Forgive us our trespasses," therefore are we bound to keep
the whole law : which occasioned Luther to say, " the Lord's prayer
teaches that we are sinners every day, and all of our life is sor-
row." All our life is nothing else but a lent, to prepare ourselves
against the Sabbath of our death, and Easter of our resurrection.
THE CONCLUSION.
Tt r tn' <i S ■^ reason for our prayer, " For thine is the king;dom."
on in ^ ^ testimony of our assurance thut God will liear our prayer, "Amen."
" Thine is :" Earthly Princes have kingdom, power and glory
from G-od, Dan. ii. 37 ; but God hath all these from, and in him-
self, 1 Chron. ii. 9, 11. Seeing he hath interest in all things, it
is our duty to come to him for everything : and as he hath right
to all, so power to dispose of all ; and therefore we cannot do
anything we desire, but by power received from him. And, if
his be the power and kingdom, then it followeth necessarily, that
his is all the glory. Therefore we must invocate his holy name,
that hereby we may give him his due. This one dvity is the
Alpha and Omega ; first we must bc^ " hallowed be thy name,"
then, we must perform " thine is the glory." " Forever :" As the
wicked, if he could live forever, would sin forever, so the good
man, if God should suffer him to breathe on earth for ever, would
not cease to serve him for ever and ever,
" Amen :" het it he so ; " the ipse dixit" of faith ; the word,
in which all the promises concentrate ; Prayer knocks at the door,
but faith seizes the door by this handle and forces an entrance.
As the bright sceptre of King Ahasuerus, raised and gave hope to
his suppliant queen, so do the promises of the gospel, glittering in
this word, as if here collected in a focus, give hope and assurance
to the believer. While to the unbeliever, this little word comes
forth as the concentrated expression of all the curses of the Bible ;
it is, as it were, the voice of God uttered by his own lips, and it
says to him, " not one word of this prayer hast thou heard," for
his thoughts, being engrossed with the world's business, his ear is
closed, lest the preacher's voice disturb his carnal dreams ; or if
perchance he listens ; then this voice says to him, " not one peti-
10 LUDOLPHUS' PARAPHRASE.
tion hast thou understood, not one promise dost thou believe ;"
the unbeliever's " amen," is an imprecation of the spirit of God
uttered by the victim himself, calling down heaven's indignation
upon an impudent, insolent, besotted fellow, who, like Satan in
the book of Job, thrusts himself forward among better folk, and
with his clotted hair, and unwashed face, and ragged garments,
and foul breath, makes discord and jargon in the melodious
harmony of the faithful by his coarse, rough " Amen."
This word is the seal of all our petitions, to make them authen-
tic, importing both assent and assurance that our requests shall
be granted, and the-refore this " Amen" is of more value than all
the rest, by as much as our faith is more excellent than our
desire : for it is a testification of our faith, whereas all the
petitions are only testifications of our desire.
LUDOLPHUS' PARAPHRASE.
" Pater Nostcr I" Excelsus in creatione, suavis in amore, dives
in htereditate : " qui in coelis ;" speculum seternitatis, corona
jucunditatis, thesauris foelicitatis : " Sanctificetur nomen tuum ;"
ut nobis sit mel in ore, melos in aure, jubilum in corde, " Adve-
niat regnum tuum ;" non illud modo potentias, quod nunquam
evertitur, sed istud gratise, quod ssepius avertitur ; adveniat ergo
jucundum sine permixtione, tranquillum sine perturbatione,
securum sme amissione. " Fiat voluntas ;" non nostra^ sed tua ;
" sicut in coelis ;" ab Angelis, sic etiam in terra ab hominibus ; ut
omnia quse non amas, odio habeamus ; quae diligis, diligamus ;
quse tibi placent, impleamus : " Panem ;" doctrinalem, sacramen-
talem, victualem. " Nostrum ;" sed ne putetur a nobis, dicimus
" da nobis :" " quotidianum" qui sufficiat nobis. " Et dimitte
nobis dcbita nostra ;" quoecunque contra te commissimus, aut
contra proximos ; aut contra nosmetipsos. " Sicut et nos dimitti-
mus debitoribus nostris ;" qui nos offenderunt, vel in verbis, vel in
personis, vel in rebus. " Et ne nos inducas in tentationem,"
mundi, carnis, Diaboli. " Sed libera nos a malo," prsesenti,
praeterito, futuro. Haec potes, quia " tuum est regnum, et
potentia :" hecc vis, quia " tua gloria, nunc, et in secula." Amen.
The pith and beauty of this paraphrase cannot be translated
into English. There is something inexpressibly significant in the
PSALM LI. 11
sentence. " Sanctificetur nomen tuum ;" ut nobis sit mel in ore,
melos in aure, jubilum in corde.
The best translation is, " Let thy name be hallowed," that it
may be honey in our mouth, melody in our ear, joy in our heart.
PSALM LI. 15.
^^Lorcl, open thoumy lips, and my mouth shall show forth thy praise J"*
As man is a little world in the great, so the tongue is a great
world in the little. It has no mean, it is very good, or very bad.
If good (as Eunapius said of that famous Rhetoritician) " a walk-
ing Library, a whole University of edifying knowledge :" but if
bad, (as St. James doth tell us,) " a world of wickedness." No
better dish for God's public service, when it is well seasoned :
again, none worse, when ill handled.
So that if we desire to be doorkeepers in God's house, let us
entreat God first to be a doorkeeper in our house, that he would
shut the wicket of our mouth against unsavory speeches, and
open the door of our lips, that our mouth may " show forth his
praise." This was David's prayer, and ought to be thy practice,
wherein observe three points especially :
Who? "the Lord."
What ? " open my lips."
Why ? " that my mouth may show thy praise."
For the first : man of himself, cannot untie the strings of his
own stammering tongue ; but it is God only which openeth a
" door of utterance. When we have a good thought, it is (as the
School doth speak) " gratia infusa ;" when a good word, " gratia
eflfusa ;" when a good work " gratia difiusa." Man is as a lock,
the Spirit of God as a key, " which openeth, and no man
shutteth," again, " shutteth, and no man openeth." He did open
the heart of Lydia to conceive well. Acts xvi. ; the ears of the
prophet to hear well. Is. 1. : the eyes of Elisha's servant to see
well, 2 Kings vi. ; and here, the lips of David to speak well.
And therefore, whereas in the former verse he might seem too
peremptory, saying, " my tongue shall sing of thy righteousness ;"
he doth, as it were, correct himself by this later edition, and
second speech : 0 Lord ! I find myself, of myself, most unable to
12 THE OFFICE FOR PUBLIC WORSHIP.
sing or say, but " open thou my lips, and touch thou my tongue,
and then my month shall show thy praise."
This doctrine showeth in general our dependence on God, " in
whom we live and move, and have our being ; " from whom only
Cometh " every good and perfect gift."
Man is God's image, Clen. i. 26, (some translators use the word
which signifieth a shadow.) Now, as an image, or a shadow, doth
only move, as the body whereof it is a likeness, — when the body
doth stretch forth an arm, the shadow presently hath an arm ; when
the body doth put forth a leg, the shadow hath a leg ; so man in
all his actions as a shadow, depends on God, as the sole founda-
tion of all his being.
In more particular, this overthrow^eth all work-mongers, and (if
I may so speak) babbling word-mongers. If a man cannot open
his own lips to praise God, much less direct his own heart to please
God ; if not able to tune his tongue, let him not presume to turn
his soul.
And if a man cannot open his mouth aright, let him pray with
David in the cxli. Psalm ; " Set a watch, 0 Lord, before my
mouth, and keep the doors of my lips." A foul fault, when our
words are either too many, or too mighty ; Eccl. v. 1.
2d. What ? " open my lips."
David elsewhere thinks our mouth too much open. St. James
says that our tongue is too glib and unruly.
(Saitli Bernard) " in old age, Avhen all other members are dull
and stitf, the tongue, notwithstanding, is quick and nimble."
" What need any of them pray for opening their lips ? " I answer,
with the prophet Jeremy, chap, i., verse 22. " They are wise to
do evil, but to do well they have no knowledge." Men have
tongue enough to speak ill, an open mouth to blaspheme God, and
slander their neighbour ; but like Pliniss Astomi, no mouth, no
lips, no tongue ; possessed with a dumb devil when they should
speak well.
Jerome, Basil, Euthymius, and other ancient doctors observe
that natural corruptions and actual sins are the very ramparts
which stop this free passage. So David himself doth expound
himself, v. 14. " Deliver me from blood guiltiness. Oh God ! and
my tongue shall sing of thy righteousness." His unthankfulness
did cry, his adultery did cry, his murder did cry unto the Lord for
revenge ; but alas ! he himself was mute, till God, in exceeding
PSALM LL ,13
great mercy, did stop the mouths of his clamorous* adversaries,
and gave him leave to speak.
Here we note the great wisdom of the church in assigning this
place to this versicle, namely, before the Psalms, Lessons and Col-
lects ; and yet after the confession and absolution of our sins ;
insinuating that our mouths are silenced only by transgression,
and opened only by Grod ; and therefore, when we meet together
in the temple, to be thankful unto him, and to speak good of his
name, we must crave first, that according to the multitude of his
rich mercies, he would pardon all our old sins, and then put into
our mouths a new song ; that as the service is holy, the time holy,
the place holy ; so we, likewise, the persons, may be holy, who
sing, " Holy, Holy, Holy, Lord Grod of Hosts ! " " Praise does
not become the mouth of a sinner."
The Hebrew doctors enjoined that this versicle should be said
at the beginning of every prayer, in the Talmud.
" My lips." A part for the whole ; sufficient ability to praise
God ; " From the abundance of the heart the mouth speaketh."
He doth entreat God then, as before, for a clean heart and a
right spirit, that his old joys of conscience may be renewed, and
all the whole man thoroughly repaired, a good desire to begin, a
ready will to continue, a constant resolution to end God's holy
service. The key of the mouth ought not to stand in the door of
the lips, but to be kept in the cabinet of the mind. " For the
heart of fools is in their mouth, but the mouth of the wise is in
their heart."
David therefore doth desire, first a new soul, then a new song.
The tongue is ambassador of the mind ; as often as we speak
without meditation, so often the messenger runneth without his
errand. Idle words are not little sins ; for of them we must here-
after give great account.
The mind, then, and the mouth must go together ; in civil com-
munication : he that will not speak idly, must think when he
speaks ; and he that will not speak falsel}', must speak Avhat he
thinks.
In holy devotion, God must be praised upon well-tuned cymbals,
and lo'ifd cymbals; " in his choir there must be first tune v^ell, i. e.
a prepared heart, then sound well, i. e. a cheerful tongue, like the
pen of a ready writer."
Although mental prayer, at certain times and places be suffi-
14 OFFICES FOR PUBLIC WORSHIP.
cient ; yet, in God's public worship, vocal is necessary to stir up,
and blow the coals of zeal both in ourselves and others. Open
lips, in open service.
Why ?
" That my mouth may show forth thy praise."
That as of thee and through thee, and for thee are all things ;
so to thee may be praise for evermore. God is of himself and in
himself, so great and so good that we cannot in any way add to,
or detract from his glory.
Not bettered by our praise, nor injured by our vituperation.
I answer, though w^e cannot make God's praise greater in itself,
yet we may make it seem greater unto others ; it is our duty to
" show forth his praise " in all our words and actions ; for although
we cannot make a new God, and a new Christ, (as the Papists do,)
yet our good example and gracious speech may make men esteem
him great, whom they now esteem, little ; and occasion all those
with whom we converse to magnify the Lord, who little regarded
him heretofore.
This annunciation of praise consists of frequent repetition and
particular enumeration of God's especial goodness towards us.
Hugo comprehends all which concerns us in four words, God is
to be praised, " qui Creator ad esse. Conservator in esse, Recreator
in bene esse, Glorificator in optimo esse ; qui non reddit Deo faci-
endo quod debet, reddet ei, patiendo quod debet."
The whole text doth teach all men the language of Canaan, i. e.
what and how to speak ; that their mouth may glorify God and
edify their brethren. Especially Pastors, to minister a word in
time to the weary ; so to tune their notes, as that they may be
" like apples of gold, with pictures of silver," In all their ser-
mons to preach Jesus, for Jesus ; hunting not after their own, but
his glory. " Lord ! open my lips, that my mouth may show forth
(not my praise) but thy praise," saith David.
GLORIA PATRI.
"Glory be to the Father, and to the Son, and to the Holy
Ghost," &c. This hymn is of good credit and great antiquity.
It is an exposition of that excellent speech, Rom. ii. 36. " Of
him, and through him, and for him are all things, to him be glory
VENITE EXULTEMUS. 15
for ever, Amen : " used in the church to manifest our sound judg-
ment in matter of doctrine concerning the sacred Trinity.
We must, saith Basil, as we have received, even so must we
baptize, even so believe ; and as we believe even so give glory.
Baptizing, we use the name of the Father, of the Son, and of the
Holy Ghost ; confessing the christian faith, we declare our belief
in the Father, and in the Son, and in the Holy Ghost ; ascribing
glory to God, we give it to the Father, and to the Son, and to the
Holy Ghost.
For antiquity, such as look lowest affirm that it was ordained
first by Damasus, a. d. 376. Others that it was created in that
famous Council of Nice, consisting of 318 Bishops, under Constan-
tine the Great, a. d. 320. Fabadius, in Lib. adversus Arian,
insinuates that it was used long before. The curious, upon this
point, may examine Bellarmine, and that Oxenford of learning
Master Richard Hooker.
" VENITE EXULTEMUS DOMINO." ■
It is evident, not only by church history but also by scripture,
that Psalms have always taken up great room in Divine Service,
Matt. xxvi. 30 ; 1 Cor. xiv. 26. " When ye come together, every
one hath a Psalm."
Let not any wonder, then, at our frequent Psalmody both after
and before the word expounded and read ; and sometimes inter-
laced between both. A custom continued in all other reformed
churches ; as those of Scotland, Flanders, France, &c.
Above all other Psalms, our church hath fitly chosen this as a
whetstone to set an edge on our devotions at the very beginning of
the public prayers in the temple : teaching plainly, for what mat-
ter and after what manner, it behoveth us to serve God in his
sanctuary. It consists of two parts :
1. An exhortation to praise God, 1, 2, and 6 verses.
Sin general, for creating and ruling the
wliole world, 3, 4, and 5 verses.
In particular, towards his church, verse ~.
V. 8, to end, setting before their eyes a
Judgments. | fearful example, that of their own fa-
thers, in omitting this excellent duty.
15 OFFICES FOR PUBLIC WORSHIP.
(Who must praise "let us sing," "let wj come,"
'' let tis woisliip."
( Where, " Before his presence."
How } Whereto, '• Sing to the Lord."
( Wherewith, " With our voice."
" Let us sing ;" with our heart, " heartily ;" with our hands
and knees, ^' Oh come, let u.s worship and fall down, and kneel
before the Lord our Maker." David is not content to praise God,
alone ; but exciteth all others about him to do the same : " Oh
<;omc let us sing."
i-T T-> • 1 1 -11 ( Private man,
Now Uavid may be considered as a < t, , ,■ ' , j^ ■
^ \ Public person, ( Prince,
i Prophet.
Here then is a threefold pattern in one ; an example for masters
to stir up their family ; an example for preachers to exhort their
people ; an example for princes to provoke their subjects unto the
public worship of the Lord. It becometh great men to be good
men ; as being unprinted statutes, and speaking laws unto others.
This affection was in Abraham, Paul, Joshua, and ought to be in
all, " exhorting one another while it is called to-day."
You hold it a good rule in worldly business, not to say to your
servants, come ye, go ye, arise ye : but, let us come, let us go, let
us arise. Now shall the children of this world be wiser in their
generation , than the children of light ? Do we commend this
course in mundane affairs, and neglect it in religious offices ? As-
suredly, if our zeal were so great to religion, as oiir love is towards
the world ; Masters would not come to Church (as many do) with-
out their servants, and servants without their masters ; parents
without their children, and children without their parents ; hus-
bands without their wives, and wives without their husbands :
but, all of us would call one to another, as Isaiah prophecied ; " 0
come let us go up to the mountain of the Lord, to the house of the
God of Jacob : he will teach us his ways, and we will walk in his
paths." And as David here practised, '■'■ 0 come let us sing to the
Lord, let us heartily rejoice in the strength of our salvation."
IIoi6\ First where ; before the Lord, " before his presence," verse
2, 6. God is every where ; " whither shall I go from thy spirit ?
or whither shall I go from thy presence ?"
God is a circle, whose circumference every where : he is said in
holy Scripture to dwell in heaven, and to be present in his sanc-
tuary more specially ; manifesting his glory from heaven, his grace
in the church principally. For he said in the law, " In all places
" VENITE EXULTEMUS DOMINO." 17
wh^rj I shall put the remembrance of my name, I will come unto
thee :" and in the gospel, " where two or three are gathered to-
gether in my name, there am I in the midst of them." Albeit
every day be a Sabbath, and every place a Sanctuary for our pri-
vate devotions, according to the particular exigence of our occa-
sions ; yet God hath allotted certain times, and certain places for
his public service, Levit. xix. 30. " Ye shall sanctify my Sab-
baths, and reverence my Sanctuary."
God is to be worshipped ever, and every where. Yet the sev-
enth of our time, and the tenth of our living, must more specially
be consecrated to that honour which he requires in the temple.
And therefore Calvin is of opinion that David uttered this speech
upon the Sabbath : as if he should say, come let us sing to the
Lord, not in private only, but let us come before his presence with
thanksgiving. As in the c. psalm : " Go your way into his gates,
and into his courts with praise."
The consideration of this one point, that God is in eveiy place
by his general presence, in this holy place by his especial prescience,
may teach all men to pray not hypocritically for fashion, but
heartily for conscience ; not only formally to satisfy the law, but
also sincerely to certify our love to the Lord our Maker, giving
unto " Caesar the things which appertain to Coesaf, and unto God
the things which belong to God." If Cicsar sought his image in
the money, may not God seek his image in man? That we may
not only praise where we should, but, as it followeth in the divi-
sion "whereto" : "Let us sing to the Lord, let us rejoice in thj
strength of our salvation, let us show ourselves glad in him."
Every one in his merry mood will say ; come lot us sing, let ua
heartily rejoice : Silence is a sweeter note than a loud, if a lewd
sonnet. If we will needs rejoice, lot us (saitli Paul) "rejoice in
the Lord:" if sing, said David, "let us sing to the Lord."
Vain toys are songs sung to the world, lascivious ballads are
songs sung to the flesh, satirical libels are songs sung to the
devil ; only psalms and hymns, and spiritual songs are melody
for the Lord.
VENITE EXULTEMUS DOMINO.
Let us worship and fall down, and kneel before the Lord our
Maker : not before a crucifix, not before a rotten image, not
2 .
81 OFFICES FOR PUBLIC WORSHIP.
before a fair picture of a foul saint : those are not our makersy we
made them, they made not us. Our Grod, unto whom we must
sing, in whom wo must rejoice, before whom we must worship, is
a great King above all gods ; he is no god of lead, no god of bread,
no brazen god, no wooden god ; we must not fall down and
worship our lady, but our Lord ; not any martyr, but our Maker ;
not any saint, but oar Saviour : "0 come let us sing unto the
Lord, let us heartily rejoice in the strength of our salvation."
YVherewith : with voice, "let us sing;" with soul, "let us
heartily rejoice ;" with hands and knees, " let us fall down and
kneel," with all that is within us, v/ith all that is without us ; he
that made all must be vrorshipped with all, especially when wo
come before his presence.
Hero let us make a stand, and behold the wise choice of the
Church, assigning this place to this Psalm, which exciteth us to
come to the temple quietly and jointly, " come let us sing ;" and
when wo are come, to demean ourselves in this holy place cheer-
fully, heartily, reverently. I would fain know of those vrho
despise our Canons, as not agreeable to the Canon of Holy Bible,
whether their unmannoyly sitting in the time of divine .service be
this ' ' kneeling' ;" whether their standing be this ^'■falling' down ;"
whether they give Gfod their heart, when as they vrill not aflord
liim so much as their hat ; whether their louring upon their
brethren, be " singing to the Lord ;" vvhether their duty required
here, bo to come in, to go out, to stay in the temple, without any
respect of persons, or reverence to place.
Thin'v of this ye that forget Grod, he will not be mocked, his
truth is eternal, heaven and eaurth shall pass, but not one jot of
his woyd sJiall pass : if an angel from heaven, or devil on earth, if
any private spirit shall deliver unto you rules of behaviour in the
cluirch, contrary to this Canon of Cxod's own Spirit, let him be
accursed. Anathema. " Let xis sing, let us worship, let us," who
fear God and honoxir tlio King, " fall down and kneel before the
Lord our Maker."
Thus much for David's exhortation to praise Clod. The reasons
why wo should praise, follow.
First briefly, (rod is our Creator, therefore " let us worship and
fall dovm and kneel before the Lord our Maker." Ver. 6. He is
our Redeemer, therefore " let us sing unto the Lord, let us
heartily rejoice in the strength of our salvation." Ver, 1.
VENITE EXULTEMUS DOMINO. 19
C Mercies in general.
Secondly, more at large from his <^ Vor. 3, 4, 5.
(^ Judgments.
" For the Lord is a great God." Most mighty, almighty, able
to do whatsoever he will, and more than ho will too. Sec the
Creed.
In himself so great, that the Heaven of heavens cannot contain
him, much less any barren brain inwomb him : and therefore
David here being not able to set down the least piece of his great-
ness in the positive degree, comes to the comparative, showing
what he is in comparison of others : "A great King above all
gods." As being more excellent and mighty than any thing, or
all things that have the name of God.
Title.
( Aniiols in heaven.
\\r\ ,^ .■L. \ ' ^ Princes on earth.
\\ hether thcv ) ■ a i i • .i . ; i i it
x , • •' < or r As irola is the covetous man s "oci ; belly-
be ffocis in \ S 1 *i ■ ■ I ■ 1 r .1
'=' //-,•••' olieer the epicure s cfod : an ulol the super-
V Opinion, j ,■,. '1
^ • ( stitious man s god.
IN^oAv the Lord is the King of all gods in title, for ho made
them : of all gods in opinion, for he can destroy thoni. Angels
are his messengers, and princes his ministers ; all power is of the
Lord. The manner of getting kingdoms is not always of God,
because it is sometimes by wicked means ; yet the power itself is
ever from God, and therefore styled in Scripture the " God of
gods," as the wise man saith, "higher than the highest:" for
religion and reason tell us, that of all creatures in heaven, an
angel is the greatest ; of all things on earth, an emperor is the
greatest ; but the Lord (as you see) is greater than the greatest,
as being absolute Creator of the one, and maker of the other.
How great a God is ho that makes gods, yea, and mars them too
at his pleasure, surely this is a great God, -and a great King above
all gods. And therefore in what estate soever thou be, possess thy
soul with patience, rejoice in God, be strong in the Lord, and in
the power of his might, fear no juan, no devil, no other God, he
that is greater than all these shall be thy defence ; he will perform
whatsoever in his word he did promise concerning this life and
the next.
'• In his hand are all the corners of the earth." The most
mighty Monarch on earth is king as it were but of a mole-hill, a
lord of some one ano;le : but in God's " hand are all the corners of
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the earth, and the .streiiL'tli of the liills," i. c. of most puissant
potentates, in eoniparison of whom all olhers arc low valleys ; the
strength and height of the hills are his.
Autiehrist doth extol himself ''above all that is called (jod,"
and the Pope doth make himself '' Lord of lords," usurping " the
whole world for his ditn-ese : " yea he hath a triple kingdom,
Qceording to liis triple crown ; Hupenial extended to heaven, in
canonizing saints ; Infernal, extended to hell, in freeing souls out
of purgatory ; Terrestrial, extended over the whole earth, as being
universal Bishop of the Catholic Church. But alas, vain man, he
is but a fox in a hole, many corners of the-earth are not his ; Eng-
land (God be praised) is not his, Scotland, Holland, Denmark not
his, a great part of France, the greatest part of Germany, none of
his, many thousands in Portugal, Italy, Spain, none of his ; the
great Cham, the Persian, the Turk, the least whereof is greater
than himself, none of his. And albeit all the kings of the earth
should be drunken with his abomination, yet should he be Pastor
universal of the Church, but as the devil is prince of the M'orld ;
not by his uwn might, but by others' weakness, as St. Paul said,
" he is our master to whom nvc give ourselves as servants to obey."
So likewise the gods of the superstitious heathen have not all
the corners of the world : for, as themselves ingenuously confess,
some W'cre gods of the water only, some of the wind, some of corn,
some of fruit.
As heretics have so many creeds as heads : so the gentiles (as
Prudentius observed) had so many things for their god, as there
were things that were good.
So that " their gods are not as our God, even our enemies being
judges." Others hold some jiarccls of the earth under him, and
some lay claim to the whole by usurpation. But all the corners
of the world are his by right of er(^ation, as it followeth in the
next verse.
" The sea is his, for he made it." An argument demonstrative,
to show that all the world is subject to his power : and therefore
in the creed, after "Almighty," followeth instantly. '* maker of
heaven and earth."
If any shall demand why David nameth here hrst and princi-
pally the sea, before all other creatures : answer may be given out
of Pliny ; " <iod, who is wonderful in all things, is most wonder-
fully wonderful in the sea."
VENITE EXULTEMUS DOMINO. 21
fl. Situation of it.
"Wliether we consider (as J 2. Motions.
David elsewhere) tlie "^ 3. Innumerable creatures in it.
1^4. AVonderful art of sailing on it.
Yet Clod in the beginning made this unruly foaming fuming
beast, and ever since ruled it at his beck : for he " stilleth the
raging of the sea, and the noise of his waves ; " he shutteth up
his barking cur in the channel, as in a kennel ; "he layeth up the
deep, as in a treasure house," saying to the waters, " hitherto
shalt thou come, but no further, and here shall thy proud waves
stay."
Hitherto we have treated concerning the greatness, and good-
ness of G-od in general. Now David in the seventh verse proceedsj
intimating that the Lord of all in common, is our G-od in special.
" He is the Lord our God," as being " the people of his pasture,
and the sheep of his hands : " that is, himself doth feed and
favour the Church in a more particular sort, committing this
charge to none other. See Preface of the Decalogue.
The last reason is from judgment ; for God useth all means to
win men unto him. The sum whereof is, that we must not hard-
en our hearts, and obstinately settle ourselves in sin, as our fore-
fathers in the wilderness : but rather hear the voice of the Lord
speaking unto us out of his word all the day long, the whole time
of our life generally, but on the Sabbath day more especially,
" lest in his anger he swear that we shall not enter into his rest."
Read this History, Num. xiv. ; Exod. xvii. ; for, as Paul doth
teach, " these things are written for our ensample, upon whom the
ends of the world are come." Learn from examples in history
lest thou be made an example. The judgments of God are like
thunder-claps. Punishment to one, terror to all. As in a com-
mon-weal, places of execution are public, because (as Plato said)
No wise man punishes because it has been sinned, but, lest it
should be sinned. And another ancient philosopher to the same
purpose : Malefactors do not perish, that thei/ may perish, but
that they may deter others from perishing. That the state which
had no benefit by their life, should make use of their death. In
like manner. Almighty God in this huge theatre of the world,
doth make some spectacles unto others, all of us being either
actors, or spectators : and so by consequence must take example
by others, or else make example to others. See Epist. Dom. 9,
Post. Trinit.
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TE DEUiM.
That liymns, accurately framed by devout men according to the
word, may be sung in the church with the psalms of David, and
other spiritual songs taken out of the word, we can allege precept,
and example: Precept, Coloss. iii. 16. "Admonish yourselves in
psalms and hymns," &c. Marlorat doth construe this of singing
in the church : and Hay mo, that hymns were godly songs, invented
by the Christians of that age. For God's holy church hath used
this custom from the primitive times, even unto this present day.
Concerning Te Deum in particular : it is approved by Luther,
and held by our martyrs a good creed, (as it is thought, generally,)
composed by those two great lights of the church, Ambrose who
was the most resolute bishop, and Augustine who was the most
judicious Doctor of all the Fathers.
It is reported by Dacius, a Reverend Bishop of Milan, that in
his time, who lived under Justinian, Anno 538, this hymn was
received and used in the church : which arcmeth it of greater anti-
O a
quity, than upstart popery.
BENEDTCITE OMNIA OPERA.
This canticle is a rhapsody gathered here and there from divers
psalms of David : cited often by the learned and ancient Fathers,
and not censured by the Lutheran Historiographers. Cent. v. colum.
219.
Imprinted at Middleburgh with the Davidical psalms in English
metre : an honour denied unto the church-psalter in prose. In a
word, I find this hymn less martyred than the rest, and therefore
dismiss it, as Christ did the woman, Jolm viii. "Where be thine
accusers ? Hath no man condemned thee ? no more do I, go thy
way."
BEXEDICTUS. LUKE I. 68.
The Bencdictus, i\Iagnificat, and Nunc dimittis, are said in the
church daily, whereas other psalms of David, Asaph, and Moses,
are read but monthly. The reasons hereof are manifest, and mani-
fold, I will only nam.e two.
THE BENEDICTUS.
23
First, these most excellent hymns (as gratulations wherewith
our Lord and Saviour was joyfully received at his entrance into
the world) concern us so much more than the psalms of David, as
the gospel more than the law, and the New Testament more than
the Old. For the one are but prophecies of Christ to come, whereas
the others are plain discoveries of Clirist already present.
Secondly, these songs are proper only to Christianity, whereas
other psalms are common to the Jews, as well as to the Christians,
wdierewith they praise God in their synagogue, so well as we
praise God in our church. A Jew will sing with Asaph and
David, that the Messiah of the world shall come, but he cannot,
he will not acknowledge with Zacharias and Simeon that he is
come. So that the novelist, herein misliking the Church's custom,
doth seem to play the Jew ; which I rather ascribe to the lightness
of his folly, than to the weight of his malice. He does not un-
derstand the way of the church; but he loves his own way, not
because it is true, but because it is his own.
It is fitly placed after the second lesson, as an hymn of praise to
magnify God for the comfort we receive by the sweet tidings of
the gospel; "Blessed be the Lord God of Israel, for visiting and
redeeming his people."
( 1. Concerning Chiist and his kingdom.
It hatli two principal parts : < 2. Touching Joiin the Baptist and his olllce, ver.
( 76, &c.
It is very remarkable, that Zacharias who was dumb, vers. 20,
doth now not only speak, but also prophesy. He was made speech-
less because he was faithless : but now believing, his lips are
opened, and his mouth doth show forth God's praise, saying
^' Blessed be the Lord."
Let no man in his aflhction dci^pair : for (as Ambrose notes) if
we change our manners. Almighty God will alter his mind. He
will not only restore that which was taken away, but also give
more than we can expect. So he blessed the last days of Job more
than the first. In the second of Joel: "If you will turn to me
(saith the Lord) with all your heart, with fasting, weeping, and
mourning, I will render unto you the years which the grasshopper
hath eaten, the canker-worm, and the caterpillar, ilnd moreover,
I will pour out my Spirit upon all flesh, and your sons and your
daughters shall prophsy," izc. In the 9th of Matthew, when
Christ saw the faith of the palsy-man, he did not only cure the
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Soros of his body, but also the sins of his soul; "Son be of gooiJ
cheer, thy sins are forgiven thee."
In the first part two ( 1. Who to be blessed ; "The Lord God of Israel."
points are to be consid- ; 2. Why; first for promisiiiij, then for performing re-
ered eppeciaily: ( demption unto the world.
"Blessed," That is, praised, as Psal. xviii. 47 ; Matt. xxii. 39.
So that Zacharias here remembering a great benefit, begins his
hymn with thanks, Benedietus, Dominus ; hereby signifying, that
it is our first and chief duty to be thankful, to bless God, who doth
80 wonderfully bless us in all the changes and chances of this
mortal life, to say with Job, " The Lord giveth, and the Lord
takoth, blessed be the name of the Lord." Grod be praised, and
the Lord be blessed, is the language of Canaan : whereas, un-
thankfulness is the devil's text, and the blasphemies of wicked
men are commentaries upon it.
" The Lord," For as Aristotle said ; " Praise is only virtue's
due :" but none is good, except God. Others are to be praised in
him, so far forth as they have received any gift or good from him,
only the Lord is worthy to be praised in and for himself.
" God of Israel," So called in two respects : First, In regard of
his love towards them, as being "his peculiar inclosuro out of the
commons of the whole world," Deut. vii. 6 ; Psal. Ixxvi, ; Isa. v.
Secondly, In regard of their service to him, he is God of others,
will they, nill they, Psal. xcix. 1. " The Lord is King, be the
people never so impatient ; he sitteth between the Cherubims, bo
the people never so unquiet :" but Israel willingly submitted her-
self to serve him cheerfully with all her heart. The devil is
prince of the world, because the wicked of the world be ready to
give place to his suggestions : but the Lord is God of Israel ; that
is, of all good men, because they resist Satan, and yield to God's
government, desiring daily that his kingdom may come, and his
will be done on earth as it is in heaven.
He doth use this title, rather than another in general, to de-
scribe the true God, and to distinguish him from the gods of the
Gentiles, who were not gods, but idols ; that is, devils (as Euthy-
mius observes). In particular, this title did best fit his occasion,
because Christ the Redeemer of the M'orld, was promised unto the
Jews, "Abraham and his seed forever:" and therefore, "blessed
be the Lord God of Israel."
Why ? First for promising : then for performing.
THE BENEDICTUS. 25
The promises of G-od toucliing tlie Messiah are twofold.
1. Made by himself, to Adam, Abraham, Isaac, ver. 72, 73.
2. Made by his servants: "As he spake by the mouth of his
holy Prophets, which have been since the world began," ver. 70.
"He spake," The Prophet is but the voice: Clod himself is the
speaker, as John Baptist said; "I am the voice of him that crieth
in the wilderness."
" By the mouth," In the singular number ; for albeit they were
many, yet they spake but one thing, from one spirit, as it were
with one mouth.
" Which have been since the world began," For all the Prophets
have foretold of these days. In the transfiguration, Moses and
Elias are said to talk with Christ: signifying hereby, (saith Ori-
gen,) that the law and the Prophets, and the gospel agree all in
one. And therefore Peter was unwise to make three tabernacles
for one.
' Place, separated from the profane vulgar, and con-
secrated to this high calling.
Grace for being hallowed and elee'ed to this office,
Ihcy spake by the Holy Ghost: indued also with
gifts of sanctification ; in so much that prophets,
and holy men, heretofore were voces convertibiles,
as it is observed out of the old Testament, Gen. xx.
7; and new, Luke vii. 16, John ix. 17.
This may teach the prophets in our time to be walking sermons,
epistles and holy gospels in all their carriage toward the people.
He preaches viva voce, who preaches vita, et voce. He doth
preach most, that doth live best.
As it is said of John the Baptist, while he did no miracle, he
was a perpetual miracle himself. So a good man doth always
preach, though he never comes in pulpit. Whereas such a min-
ister, as is no where a minister but in the Church, is like Achito-
phel, who set his house in order, and then hanged himself. The
word preached is as Aaron's rod ; in the preacher's hand, it
is comely : but if he cast it from him, it will haply prove a serpent.
That which Grod hath joined together, let no man put asunder,
Holiness and Prophecy. " 0 Lord, indue thy ministers with
righteousness, that thy chosen people may be joyful."
As G-od is merciful in making, so faithful in keeping his prom-
ise : " for he visited and redeemed his people."
" Visited," In the better part, for visitation in mercy, not in
judgment, as Psal. viii. 4 ; G-en. xxi. 1.
Holyprophets : holy by
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If Christ did visit us in our person, let us visit him in his mem-
bers. All of us are his stewards, and the good things he hath
lent us are not our own, but his ; either the goods of the Church,
and so we may not make them impropriations : or else the goods
of the commonwealth, and we may not inclose them. He is the
best subject that is highest in the subsidy-book ; so the best
Christian that is most forward in subsidies, in helping his breth-
ren with such gifts as G-od hath bestowed upon him.
" The whole world (saith St. John) lieth in wickedness," sick,
very sick unto death. All wickedness is weakness, every sin is a
sore ; Christ therefore the great physician of the world, came to
visit us in this extremity ; we did not send for him, he came of
his own love to seek and save that which was lost. It is' a great
kindness for one neighbour to wife another in sickness, but a
greater kindness to watch and pray with the comfortless : yet the
greatest kindness of all is to help and heal him. Even so, and much
more than so, Christ loved the world ; he came not only to see it, but
to save it ; not only to live among men, but also to die for men : as to
visit, so to redeem. The Lord did endure the cross, that the servant
might enjoy the crown : the Captain descended into hell, that the
soldier might ascend into heaven : the Physician did die, that the
patient might live. Bernard pithily : He labored under a three-
fold disease, i. e. human nature in its inception, continuance and
end ; in his nativity, life, and death. Christ came, and against
this triple disease, brought a triple remedy. He was born, he
lived, he died : his nativity purged ours, his death destroyed ours,
his life built up ours. As St. Paul in two words ; He died for our
sins, and rose again for our justification : that is, (saith Aquinas,)
he died to remove from us all that which was evil, and rose again
to give us all that which v\^as good. All is erifolded in the word
REDEEM, the which (as interpreters observe generally) doth imply
that we are delivered from the hands of all our enemies, and they
be principally four :
The World. Flesh. Devil. Death.
Christ overcame the World on Earth, the Flesh on the Cross,
the Devil in Hell, Death in the Clrave : now being the Church's
head, and husband, he took her dowry, which was sin, (for she
had nothing else of her own,) and endowed her with all his goods.
" I am my well beloved's, and my well beloved is mine." So that
Christ was born for us, and lived for us, and died for us, and rose
THE BENEDICTUS. 27
again for us : and therefore though the Devil cry, ego decipiam ; the
"World cry, ego deficium ; the Flesh cry, ego inficium ; Death cry,
ego interficium ; it makes no matter in that Christ crieth, ego
reficium, I will ease you, I will comfort you, I will visit and re-
deem you. See Gospel on Wliitsunday.
• " His people," The Jews, as sent to them first, and principally,
whom he did visit in his own person, whereas all other dioceses
of the world were visited by commissaries : I say first, for after-
ward all people were his people : In him we are all one, there is
neither Jew nor Grrecian, neither bond nor free, neither inale nor
female, Gral. iii.»28.
Augustine sweetly ; "The believing G-entiles are more Israel,
than Israel itself; " for the Jews are the children of Abraham ac-
cording to the flesh only, but we are the children of Abraham
after the spirit : they be the sons of Abraham, who do the works
of Abraham. But what was Abraham's chief work ? The Scrip-
ture tells us, Abraham believed, and it was imputed unto him for
righteousness. So that as Paul concludes, all believers are true
Israelites, Abraham's seed and heirs by promise.
But shall we now sin because grace doth abound ? Grod forbid.
" He hath delivered us from the hands of all our enemies, that we
might serve him without fear, in holiness and righteousness all
the days of our life." Behaving ourselves in this present world
religiously towards God, righteously towards our neighbour,
soberly towards ourselves.
1. Who did redeem ; the Lord God of Israel, factor
terrse, factiis in terra, yea, fractus in terra.
2. Whom : " Such as sat in darkness, and in the
shadow of death." His enemies, '■ aliens from
the commonwealth," and open traitors to his
kingdom.
3. From what: '-From the hantls of all our ene-
mies."
4. With what : with his own precioiis blood, the
least drop whereof had been meriti intiniti, yet
his death only, was meriti definiti.
5. For what: " That being delivered from sin, we
should live in righteousness."
Consider these points, and think not this hymn too much used
in our Liturgy: but sing with Zacharias daily, Benedictus
Dominus : and say with David, What shall I return to the Lord
for all that he hath done unto me ? AVhen I was not, he made
me ; when lost, he sought me ; seeking, he found me a captive,
Examine these five
circumstances exactly:
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and redeemed me ; having bought me, he liberated me ; being a
servant, he made me a brother. We owe our souls, ourselves to
God for ereating us, more than ourselves for redeeming us.
JUBILATE DEO. PSALM C.
The Chureh doth adjoin this Psalm to the Benedictus, as a
parallel : and that not unfitly, for as the one, so the other, is a
thanksgiving unto God, enforced with the same reasons and
arguments : in so much as Zaeharias is nothing else but an
expounder of David, or Moses. As Augustine Mdttily, " The New
Testament lieth hidden in the old, and the old is unclasped in the
new."
" 0 be joyful in the Lord," (saith the Prophet,) " Blessed be the
Lord God of Israel," (saith our Evangelist). "Why ? " because the
Lord hath made us, and not we ourselves, we are his people and
the sheep of his pasture." That is, he hath visited and redeemed
his people. For Augustine, Hierome, Calvin, Turrecrematensis,
other old and new writers interpret this of our Regeneration,
rather than of our Creation. According to that of St. Paul, " We
are his workmanship created in Christ Jesus unto good works,"
&c.
" The Lord is gracious, his mercy is everlasting." That is, he
promised evermore by the mouth of all his holy Prophets since the
world began, that we should be saved from our enemies, and from
the hands of all that hate us.
" His truth endureth from generation to generation." That is,
he did in due time perform the mercy promised to our forefathers,
he remembered his holy covenant, and kept that oath which he
swore to our father Abraham, and his seed forever.
To what end ? " That we might serve God with gladness," as
David in his text : that is, serve him all the days of our life with-
out fear, as Zaeharias in his gloss.
God insinuated himself to the Jews, as a Lord, Exod. xx. 2 ;
but to the Christians as a father. Matt. vi. 9. And therefore see-
ing we are translated from the bondage of ser-vants, unto the
liberty of sons ; having instead of the Law, which was exceeding
grievous, a burden which is light, and a yoke which is easy,
THE CREED. gg
" Let us serve the Lord with gladness, and come before his
presence with a song."
The whole psalm doth afford many profitable doctrines and
uses : in that the prophet doth double and treble his exhortation :
" 0 be joyful in the Lord, serve him with gladness, sing with a
song, go into his gates with thanksgiving, into his courts with
praise, be thankful, speak good of his name ;" he doth insinuate
our sloth and dulness in that behalf; and therefore it behovethall
men, especially teachers of men, in season and out of season to
press this duty.
It teacheth all people to praise Grod with a good heart cheer-
fully, ver. 1.
Not in private only, but in the public assembly also for public
benefits received of the Lord, ver. 8.
Our bodily generation, and ghostly regeneration, are not of our-
selves, but only from Grod, ver. 2. See Epist. Dom. post Pasc.
Who is always the same in his truth and goodness towards us :
albeit we be variable in our loves and promises one to another,
ver. 4.
THF. CREED.
This Apostolical Creed is pronounced after the Lessons, and the
Nicene Confession after the Gospel and Epistle : because " faith (as
Paul teacheth) is by hearing, and hearing by word of G-od." We
must first hear, then confess : for which cause the Church of Scot*-
land also doth usually repeat the Creed after the Sermon.
/ believe in God, etc. Albeit the creed be not protocanonical
Scripture, yet (as Ambrose speaks) it is " the key of the scrip-
tures :" and (as Augustine) " a plain, short, absolute sum of all holy
faith." Other Confessions, as the Nicene and Athanasian, are re-
ceived of the church not as new, but rather as expositions of this
old. For as the four gospels are indeed i)ut one gospel : so the
three creeds are in substance but one creed. And therefore I
thought good in my passage through tlie whole service-book to
touch upon it a little, giving you rather a brief rcsolutior., than a
full absolution thereof.
^, ^T • -i XI i Title : The Creed of the Apostles.
Observe then in it the { ,„ -^ , ,. • ^, , *
( Text : I believe m Grod, &c.
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Work : Creed.
In the title note the , ^ . , i
Authors : Apostles.
It is called in English, Creed, of the first word credo ; as the
^' Pater Noster" is of the two foremost words, " Our Father ;" in
other languages, " Symbolum."
The authors are said to have been the apostles themselves, after
they had received the Holy Ghost, and before they departed out of
Jerusalem to preach the gospel unto all nations : Anno Christi 44.
Imperatoris ClaucUi 2. Julii 15.
Others say it is the apostles, as being consonant to their doc-
trine ; theirs for the matter, but not for the manner.
All agree that it is the gospel's abridgement, which Christ taught
his apostles, the apostles the church, and the church hath delivered
unto us in all ages ; and therefore though it be not the scripture
of Ood, yet it is the word and truth of God : of greater authority
than other ecclesiastical traditions, whether they be confessions of
particular churches, or writings of private men.
The Text.
The text hath two parts : < ^ '
C Assent : Amen.
In the profession, or whole body of articles, two points are re-
markable :
The Act, and Object of faith.
» ^ "T 1 T 5- ■\^T^ t a f Personality, " 1."'
Act, ■• I believe." VVl:ere note the < ^ ,., •'', r -.i a r> \- • j;
' ( I'ormality oi faith : "Believe in."
However, one must pray for another, saying, " Our Father ;"
yet every one must believe for himself, " I believe :" Hab. 2. 4.
Formality, " Believe in." For C Credere Deum, to believe there is a God.
(as Augustine and Lombard teach) < Credere Deo, to believe God.
there is great difference between ( Credere in Deum, to believe in God.
Many bad men, yea, the devil himself doth believe that there is
a God : but a christian ought to believe in God : confessing God to
be his God, in whom he puts all his trust and confidence, mani-
festing his faith in deeds, as well as in words : according to that of
Irenpeus, " To believe, is to do as God will."
( Name, .God.
f Essentially in } i. Almighty.
) ( Attributes. J Maker of Heaven
fGod i I and earth.
The matter or object | j [ Father.
Son.
Holv Ghost,
he matter or object | j (
of the cre<?d con-j [ Personally, |
cerneth (
[The Church.
THE CEEED. 31
Concerning the name, Augustine saith it is impossible that four
letters and two syllables, Deus, should contain him, whom the
heaven of heavens could not contain, the wonderful name of Grod,
who is not only above every name, but without a name.
For if all the land were paper, and all the water ink, every
plant a pen, and every other creature a ready writer, yet they
could not set down the last piece of his great greatness. 'No man
can express his nature fully : yet he doth vouchsafe to be praised
in our words, and by our mouths, or rather indeed by his own
words and spirit ; for he must be called, and called upon, as he
hath revealed himself in scripture, where he is known by the name
Jehovah, or God : and therefore this name is not properly com-
municable to any creature, though analogically given to many.
" In God," not gods, as the Nicene creed, " in one God." For
God (as Bernard said) is unissimus, the most one : si non est unus,
non est, either one, or none.
Attributes : '^-Vlmighty." ''Maker of Heaven and Earth."
Yet he can neither lie, nor die. He is called Omnipotent in
doing what he wishes, and not suffering what he does not wish.
" Creator." His almightiness doth prove that he is God, and
the creation of the world that he is almighty, .Jer. x. 11. Let any
ro.ake a world (saith Augustine) and he shall be God. Angels,
men, and devils, can make and unmake some things ; but they
cannot make them, otherv>'ise than of some khid of matter which
was before : neither can they unmake them, bufc by changing
them into some other thing which remaineth after. Only God
made all things of nothing, and can at his good pleasure bring
them again to nothing.
" Of Heaven and Earth." And all that therein is ; Exod. xx. 11.
Tloo,-nr. ;=tl,roo { f^oul 3 apG, the glorio u s. oi' heaveu of Iieaveiis : 1 Ki. xviii. 2. 7.
r ] 1 ] { rowls are, the airy heaven : Gen i. 30.
lOld. \VllCr8 ) ^^, \i n , ri ■ -, -,
( Stars are. the nniiameiit: Gen. i. 17.
Earth containeth land and sea, Psal. xxiv. 1, for one and the
same omnipotent hand of God created the angels in heaven, and
the worms on the earth: and is not superior in these, nor inferior
in those.
Thus (as one said) Almighty God is knovm by his effects, ad ex-
tra, though not in his essence, ad intra. The creation of the world
is a glass, wherein (saith St. Paul) we may behold God's eternal
power and majesty: which the divine poet paraphrases,
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The world's a school, where in a general story.
God always reads dumb lectures of his glory. — Du Bartas.
Plato called it " God's epistle :" the renowned hermit Antonius,
"a book," wherein every simple man who cannot read, may not-
withstanding spell that there is a God. It is the shepherd's cal-
endar, and the ploughman^s alphabet.
This appertaineth essentially, and generally to the whole Trin-
ity: for not only is the Father "Creator," and "Almighty," but
also the >Sow, and the Holy Ghost.
The Father is the first, not in any priority of nature, or honour,
or time, but order : or (as the school) Prioritate originis : according
to that of Athanasius in his creed. The Father is of none, the
Son is of the Father alone, the Holy Ghost of both. I will send
(saith Christ) fro)n the Father, even the Spirit of truth. Adore
simply, rather than explore subtilly, this ineffable mystery. To
scrutinize, is temerity ; to believe, is piety ; to know, is life. Ber-
nard de considerat, ad Eugcnium, lib. 5.
f Christ by nature, singulariter.
TT ^ . -p, , p J Good men, by adoption, specialiter.
He IS i^atner ot j ^jj ^^^^^^ ^^^^^ ^jj tj,i,^2:s. by creation, generaliter; as that
[ work is appropriated unto him in regard of his power.
"And in Jesus Christ his only Son our Lord." That which con-
cerneth the second person is more largely set down than all the
rest, teaching us hereby, that as we should respect other doctrine,
so this in more special sort, as being the centre of all the creed
and scripture's circumference, 1 Cor. ii. 2.
This person is described by his Titles : " Jesus," " Christ," " His
only Son," " Our Lord ;" by his estate of Humiliation, Exaltation,
Incarnation and Passion.
1. Jesus is his proper name, given him by the angel. Others, if
any have the very name, were typical saviours only. Jesus Nave,
the figure of Christ as a king : Jesus Sydracke, the figure of Christ
as a prophet : Jesus Josedecke, the figure of Christ as a priest.
Augustine, Eusebius, and generally all expositors upon the third
of Zachary.
This sweet name contains in it a thousand treasuries of good
things, in delight whereof St. Paul useth it five hundred times in
his Epistles, as Genebrardus obscrveth. Idem Sedulius apologct.
S. Francisci, lib. i. cap. 13,
2. " Christ." His appellative title of office and dignity. Con-
THE CREED. 33
cerning these two titles, Jesus and Christ, see the Gospel 1st Sun-
day after Nativity.
3. "Hisonly Son;" which f God, John i. 1.
implieth that he is ( Adistinct persoafiom theFather,Mat.xxviii. 19.
God, because he is a Son, not as others by favour, but by na-
ture : whatsoever the Son receiveth of the Father, he receiveth it
by nature, not by grace, and he receiveth not as others, a part,
but all that the Father hath, saving the personal propriety.
" Only Son," called the first begotten, in respect of his mother
and human nature: "only begotten" in respect of his Father, and
Divine nature. For the Holy Spirit is not begotten, but proceeds
(as the scripture doth distinguish). I believe: Lord help mine
unbelief.
The conjunction, and, proveth that the Son is equal with the
Father, as concerning his Godhead : and yet a distinct person. " I
believe in God the Father, and in Jesus Christ."
" Our Lord," as our Creator, Redeemer, Governor, as head of
the church, Ephes. iv. 5.
Suetonius observeth that Augustus refused the name of Lord.
Orosius notes, that it was at that time when Christ was born, that
all lordship might be given unto him. See Epistle Dom. 17, post
Trinit.
Christ's incarnation is Israel's consolation, for all sound com-
fort stands in happiness, all happiness in fellowship with God, all
fellowship with God is by Christ : who for this cause being very
God, became very man, that he might reconcile God to man, and
man to God : he became little, that we might be great ; the son of
man, that we might be the sons of God.
His incarnation hath two parts : i. e. Conception, and Birth.
" Conceived by the Holy Ghost." Works of power are attri-
buted to the Father, of wisdom to the Son, of love to the Holy
Ghost. Wherefore because this was a work of highest love in
God toward mankind, it is ascribed especially to the Holy Spirit,
Luke i. 35. " The Holy Ghost shall come upon thee, and the power
of the Most High shall overshadow thee." Signifying hereby that
this mystery cannot be seen clearly, therefore not to be examined
curiously. St. Augustine calls it a sweet conjunction, where
speech is husband, and ear wife. Meaning, that as soon as the
blessed A^irgin assented to the angel's mesfage, she canceived.
Birth. I make Christ's incarnation a part of his humiliition,
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because there can be no greater abasement, than that he, who
thundered in the clouds, should cry in the cradle, swaddled in a
few rags, whom the heaven of heavens could not contain ; that the
eternal Word should become an infant ; that he who was the Father
of Mary, should be now the Son of Mary.
'■'■ Of the Viri^in Mary." Where tlie ( Name, Mary,
mother of Christ is described by her ( Surname, Virgin.
The new Jesuits, and old Friars, have many wonderful extrava-
gant conceits of this name : let it suffice, that it is added in the
gospel, and creed, to show that Christ came of the lineage of
David : and that therefore he was the true Messiah, as God had
promised and prophesied by the mouths of all his holy servants.
3. The Corinthians, Ebionites, and Carpocratian heretics held
that Christ was the natural son of Joseph ; et verus et merus
homo. Contrary to text. Matt. i. 25 ; Luke iii. 23. See the Gos-
pel, Dom. 1, post Epiphan.
Passion.
,,, . , . C First summarilv, 1 Suffered under Pontius Pilate.
Christ's passion ^ . Crucified.
IS set down. ^ ^^^^^ particularly. Dead.
( Buried.
All which our Saviour did not endure for himself, but for us.
" He was wounded for our transgressions, and broken for our ini-
quity." In me and for me, he was grieved, who, for himself had
nothing which could distress him ; Oh Lord Jesus I thou didst
not grieve over thy own, but my wounds. He suft'erod for us,
leaving us an example, that his passion might deliver us from sin,
and his actions direct us to virtue : teaching patience, humility,
obedience, charity. (Greater patience cannot be found, than for
the Author of life to suffer an ignominious death unjustly ; no
greater humility, than for the Lord of all Lords to submit himself
to be crucified among thieves ; nor greater obedience, than to be
willing rather to die, than not fulfil the commandment of his
Father ; nor greater charity, than to lose his life, to save his ene-
mies. For love is more showed in deeds, than in words, and more
in sufiering than in dt)ing. Sec Grospel on Sunday before Easter,
and Epistle ii. Sunday after Easter.
AVe have so abused our immortality, that we [may die ; Christ
so u§es mortality that we may live.
THE CREED. 35
Exaltation.
Note the Creed's order answerable to the Scripture. For Christ
first suffered and then entered into glory. Teaching us hereby
that we must first bear with him the cross before we can wear
with him the crown. Christianus, as Luther said, is Crucianus.
*' As a lily among the thorns ; so is my love among the daughters : "
Cant. ii. 2.
Christ's exaltation hath four parts : 1. Triumph in hell. 2.
Resurrection. 3. Ascension. 4. Session.
I make Christ's descending into hell a part of his advancement,
rather than an abasement, because this general creed, of the whole
Church, and the particular confession of our Church, make it a
distinct article following Christ's suffering, death, burial : and
therefore cannot aptly be construed of his agony in the garden
before his death, nor of his tortures on the cross at his death, nor
yet of his burial after his death : Ergo, Credendum est Christum
ad inferos in genere : credibile ad inferos damnatorum inspecie,
triumphandi gratia secundum animam realiter, et localiter descen-
disse. That as he did overcome the Avorld on earth, and death in
the grave : so likewise he did triumph over Satan in the courts of
hell his own kingdom. For my own part, I rest myself in the
judgment of the Church wherein I live, and hold it enough to be-
lieve that Christ did so much, and suffered so much, as was suffi-
cient for all : Efficient for me : praying with the G-reek fathers in
their Liturgy ; by thine unknown sorrows and sufferings felt by
thee, but not distinctly manifest to us, have mercy on us, and save
us. 0 ! graceless peevishness, we scantly follow Christ to heaven :
albeit we believe that he went for us into hell.
The word " hell " here means that place, where the spirits
of the dead remain until the « resurrection of the body. All
mankind after death Tcmain in the same condition in which they
die, until they are judged and separated. After his death, Christ's
body was laid in the grave, while his soul went into the great
congregation, where were the first i\_dam and his descendants,
*' waiting for their adoption, to wit, the redemption of their bodies,"
See Rev. vi. 11 ; Luke xxiii. 43 ; 1 Cor. xv. 52.
Christ's resurrection is the lock and key of all Christian religion
and faith : on which all other articles hang. See the Gospel on
8t Thomas, and Easter day.
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f Place, Mount Olivet.
Tiinp, wlicn he had taught his disciples, and while
they beheld him.
Manner, A cloud took him up out of their sight :
[ Acts i. 9. See the Epistle lor Ascension Day.
Christ's session is set j Place. Heaven : that is. heaven of heaven,
forth by the ( Effect', Coming to judgment.
f Spiritually, The good which live with the spiritual
I life of grace. The bad, which are spiritually
. , ,1 dead in sin.
To judge the quick and ^ Qo,pora]ly, Because at that day most shall be dead
the dead I ^^^^j j^^^ny ghall be found alive, who in the twink-
j ling of an eye shall suddenly be changed, as St.
[ Paul tells us.
Our good God hath prepared such thmgs for us, as eye hath
not seen, neither ear hath heard, neither came into man's heart.
Seeing the judge shall come from heaven, let us before send
hither our hearts to meet him : and in the meanwhile thence to
look for him, Phil, iii. 20. He hath said it, who is truth itself;
surely I come quickly. Amen, even so come Lord Jesus.
'• I believe in the Holy Ciliost." The Godhead of the Father is
especially manifested in the law ; the Godhead of the Son especi-
ally manifested in the gospel ; the Godhead of the Holy Ghost
especially manifested in the creed : intimating so much in four
words, as the whole Bible contains of this argument ; namely,
first, that the Holy Ghost is God, otherwise we might not believe
in him. Secondly, that he is a distinct person from the Father,
and the Son : I believe in the Father : in the Son : in the Holy
Ghost. And thirdly, that he pvoceedeth from the Father, and the
Son, infolded in the title. Holy Ghost. For albeit the Father is
holy, the Son holy ; the Father a spirit, and the Son a spirit, in
respect of their nature ; yet only the third person is the Holy
Spirit, in regard of his office. The holy, because beside the holi-
ness of nature, his special office is to make the church holy. The
Father sanctitieth by the Son and by the Holy Ghost : the Son
sanctifieth from the Father by the Holy Ghost : the Holy Ghost
sanctifieth from the Father and the Son by himself immediately.
As we believe that the Father is our Creator, the Son our
Redeemer : so likewise that the Holy Ghost is our Sanctifier.
Again, the third person is termed the spirit, not only in regard
of his nature, which is spiritual ; but because he is spired, or
breathed from the Father and the Son : in that he proceeds from
'them both. How, I cannot say, you need not search, only believe.
For as the prophet said of the Son, who shall declare his genera-
THE CREED. 37
tion ? so the most judicious Doctor Augustine, of the Holy Ghost,
who shall declare his procession ? See the gospel Dom. post.
Ascension.
<' The Holy Catholic Church." The second part of the creed
concerns the church : for as Augustine observeth, the right order
of a confession did require, that after the Trinity, should be
joined the church, as the house for the owner, and city for the
founder. Again, the creed doth end with the church, as it did
be^in with God : to put us in mind, that except we have the
church for our mother, we never shall have God for our father.
The church is described here by properties, and prerogatives.
Her properties are three : 1. Holy ; 2. Catholic ; 3. Knit in a
communion.
,-r , . ( 1. In the soul, " remission of sins."
Her prerogatives \ .^ j^^ ^j^^ ^^j "resurrection of the flesh."
are likewise three : ^ 3 -g^^^^ .^^ ^^^^^ ^^^ ^^^^^^ ,, ^.^^ everlasting."
\ Civil, for an ordinary assembly, Acts xix. 32, 39.
I f Holy places, 1 Cor. xiv. 34.
Church
used in
sense.
I Severally, for everV faithful person in the
Church of God, 1 Cor. iii. 16.
[One house, Kom. xvi. 5.
Jointly, ga- ! One city or country, the Church
I '^°'^^' theredto-1 of Sardi, Ephesus, Apoc. 3.
13 [ gether in [The whole world, as in this article.
f^ All men and angels elected to life everlasting, and made
[ one in Christ.
It hath the name both in Greek and Latin of calling out and
severing from others, as being indeed a chosen and peculiar
people : xa>}to}, quasi '(y.x.MToi.
Not churches, but Church. Because all the congregations of
the faithful in the whole world make but one only Church. For
as a kingdom divided into many shires, and more towns, is called
one, because it hath one and the same king, one and the same
law : so the Church is one, because it liveth by one and the same
spirit, and is ruled by one and the same Lord, and professeth one
and the same faith : not one as tied to one place, much less unto
one person ; as the Papists injuriously confine it : for as all of
them make the Catholic Church to be nothing else but the Roman
Church ; so some of them have made the Roman Church nothing
else but the Pope. Harvseus in lib. de potestate Papa; cap. 23.
As the tumultuous Anabaptists had framed a church like Pliny's
Acephali, all body and no head : so the Romish parasites have
The Church then
is holy three ways ' '
in respect,
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built a Church like the toadstool, all head and no body. See
Epistle Dom. 17, po^t. Trinit.
" Holy." There are many wieked in the Church, and the best
men have some faults ; how then is it holy ? Luther answereth
in a word : if I look upon myself, or my neighbour, I cannot per-
ceive that the Church is holy ; but if I look upon Christ, who
took away the sins of the world, then I see it all holy. It is said
well, " I believe ;" for we cannot see this holiness, over-shadowed
with manifold infirmities outwardly, though the king's daughter
is all glorious inwardly.
Sanctified by the washing of water through the word, that is,
made clean from all sin by the precious blood of Christ, which is
daily presented unto us both in the word, and in the sacraments.
1. Of her head : which is most holy; like as one that
hath a fair face is said to be a fair man, albeit he
have some crooked finger, or gouty toe.
*.?. Of her faith: which is holy, formaliter et effective:
an undefiled law converting the soul, in itself holy:
which forbids nothing but that which is evil, and
doth not enjoin anything but that which is good, and
making others holy : being the power of God unto
salvation.
3. In regard of her life : which is holy, free from sin
reigning and condemning : even in this world made
holy by sanctification partially : by imputation of
righteousness perfectly.
This must be construed of the Church invisible, the triumphant
part whereof is most holy, the militant more holy than Infidels,
Jews, Turks, Heretics, and others out of the Church, who cannot
enjoy the gift of sanctification : I say more holy, because in this
life we receive (saith Paul) but the first fruits of the spirit ; not
the tenths of the spirit, saith Luther : and therefore the Christian
is not complete, but to be complete ; not so perfect, but that he
need to stoop under mercy.
Now for the Church visible ; that is a field wherein are tares as
well as wheat, and both must grow together until the great
harvest, Matt. xiii. Compared to the moon, Rev. xii. 1 ; some-
time decreasing, sometime increasing : but when it is in the full,
it hath some spots : and therefore Brownists and Anabaptists
obtrude more perfection upon the Church than Grod requires.
Heaven hath none but good, hell none but bad, earth both good
and bad.
" Catholic." This word is used sometimes for Orthodoxal ; in
THE CREED. 39
whieli sense Pacianus said, Christian is my name, Catholic my
surname. So Rome was, England is a Catholic Church. But it
properly signifieth universal, as here, because extended to all
places, and all times, and all persons, not only those who are now
living, but also those who have been from the beginning, and
shall be to the end of the world. So that to say, the Roman
Catholic Church, is like the by- word of Kent and Christendom :
all one as to say, the particular, or the special general Church.
From this natural exception ariseth that other borrowed, as in
the creed of Athanasius : that is the Catholic faith, quod ubique,
quod semper, quod ab omnibus creditum est. The Catholic faith
is that which is taught all men : Matt, xxviii. 19 ; Mark xvi. 15 ;
in all places, Rom. x. 18 ; at all times, 2 Cor. i. 19 ; and Ps. cxix.
80. Thy word, 0 Lord, endureth forever, and thy truth also from
generation to generation.
Fides est vides in iis qute non vides, an evidence of things not
evident. So that the Church we must believe is Catholic ; not
sensible, subject to view : but invisible, an object of faith.
" Communion of Saints." The Church's third property, which
expoundeth the two former : " I believe the Catholic Church," to
wit, " the Communion of Saints." If a Communion, then catho-
lic ; if Saints, then holy.
("Of the members witli the head, because every Christian
rp. • n - I hath interest in all the benefits of Christ, who is not a
I ., . I "aiden-flower private for a few, but the rose of the field
nion liath two \ ^ * n 1 .1 r cJ t i n \ • ^v,
, f ,, < common to all : and thereiore bt. ,lude calls his ei'ace the
parts : iellow- ■ ,• =^
^1 • I common salvation.
' I Of the members one with ai otiier : \ \jW\w^ with the Uving.
i and it is either of the \ Dead, with the living.
As in the natural body : so in the Church, Christ's mystical
body, there is a perpetual sympathy between the parts: if one
?nember suffer, all sutler with it ; if one be had in honour, all re-
joice with it.
Martin Luther said well and wittily, that a Christian is a free-
man, and bound unto none. And again, that he is a diligent
servant and vassal all unto all : becoming all things unto all men,
that he may win them unto Christ.
There is a knot of fellowship between the dead saints and the
living. They pray to Cxod for our good in general : and we praise
<Tod for their good in particular. I say, we praise God in his saints
particularly, for giving Mary, Peter, Paul, such eminent graces on
earth : and now such unspeakable glory in heaven. In affection
40 OFFICES FOR PUBLIC WORSHIP.
and heart we converse with them, alway desiring to be dissolved,
and to be with Christ.
" Remission of sins." All of us are born in sin, and we grow
from evil to worse, until our sins are remitted by God's grace, con-
veyed unto us in the Church by his holy word and sacraments : a
work not of our merit, but of God's mercy, who beholding us in
Christ, reputes our sins as no sins. " I have put away thy trans-
gressions, as a cloud, and thy sins as a mist, so remitted as if they
never were committed.'
" Sins," in the plural, be they never so many for quantity ; never
so grievous for quality. Say not with Cain, my sin is greater than
can be pardoned ; but with Paul, all things work for the best unto
them who love God. Remember (saith Luther) the speech of God
to Rebecca : Major serviet minori : the greater shall serve the lesser.
Our spiritual enemies are stronger, and our sins are greater than
we ; yet they shall serve for our good : the greater shall serve the
lesser, I believe the remission of sins. A very great benefit, be-
cause this pardon is our soul's life.
-.TTi ,1 C Body, which is the temporal ")
Whereas the wages ) , . i i • i • i (
of sin is death, of ) '^^^^' ^^^"^^ ^^ *^^ ^W}^x^^'^ \ ^^eath.
V. Body and Soul, which is eternal )
" Resurrection of the body." The whole creed in gross, and
every parcel argueth a resurrection, as Erasmus aptly. This one
article is the basis of all the rest, for if there be a God Almighty,
then he is just : and if just, then another reckoning in another
world, where good men shall be rewarded, and evil condignly pun-
ished. If a Jesus Christ who is our Saviour, then he must dissolve
the works of Satan, which are sin and death : if an Holy Ghost,
then all his hallowed temples,^ who did glorify him here, shall be
glorified of him hereafter. If a Church which is holy, then a re-
mission of sins, a resurrection of the body, a life everlasting, that
all such as have been subjects in his kingdom of grace, may like-
wise be saints in his kingdom of glory : for as God is the effective
principle in creation, refective in redemption : so, perfective in
retribution.
" Life everlasting." The chief good and last end, which we gain
by being in the Church. All men on earth have life, but not ever-
lasting : the damned in hell endure that which is everlasting, yet
not a life, but an eternal death, as being perpetually tied unto tor-
ments, enforced ever to suffer that they would not, neither can
RUTH 11 4. 41
they do any thing that they would : only the Church elected by
the Father, redeemed by the Son, sanctified by the Holy Ghost,
shall enjoy life everlasting ; not by purchase or inheritance, but
by donation and frank ahnony. The spiritual hand which appre-
hends this deed of gift is faith : and therefore begin well with " I
believe in God," and continue well in being a member of his " Holy
Catholic Church," and thou shalt be sure to end well with " ever-
lasting life."
Amen. Our assent to the creed, signifying hereby that all
which W6 have said is true and certain.
i " 0 Lord increase our faith."
" THE LORD BE WITH YOU;' RUTH H. 4.
The novelists have censured this, and othor like suffrages, as
short cuts, or shreddings, rather wishes, than prayers. A rude
speech, which savoureth of the shop more than of the school : for
our Church imitated herein the meek Publican, 0 God be merci-
ful to me a sinner : and the good woman of Canaan, have mercy
on me 0 Lord : and devout Bartimaeus, 0 Son of David take pity
on me. These short shreddings and lists are of more value than
their northern broadcloth : the which (as we see) shrinks in the
wetting : whereas our ancient custom hath continued in the
Church above twelve hundred years ; for Augustine writes, Epist.
121, that the Christians of Egypt used in their Liturgy many
prayers, every one of them being very short, raptim quodammodo
ejaculatas, as if they were darts thrown out with a kind of sudden
quickness, lest that vigilant and erect attention of mind, which in
devotion is very requisite, should be wasted and dulled through
continuance, if their prayers were few, and long. The same father
in the same place, " For oftentimes more is accomplished by groans
than by speeches, more by weeping, than by blowing." Peruse
that learned epistle, for it is a sufficient apology, both for the length
of our whole service, and also for the shortness of our several
prayers. If Augustine now lived, and were made umpire between
the novelits and us, he would rather approve many short prayers
in England, than those two long prayers, one before, and the other
after sermon, in Scotland and Geneva.
" The Lord be with you " is taken out of the second chapter
42 OFFICES FOR PUBLIC WORSHIP.
of Ruth : an usual salutation among God's people : Judg. vi. 12 ;
Luke i. 28.
And tliorcrore the like among us : as God save you : God bless
you : God speed, &c., are not idle complimxents, or taking God's
holy name in vain : but Christian and commendable duties.
This and the like salutations and benedictions in the time of
divine service, between the priest and people, are of great anti-
quity, and good use. For in the liturgies of St. James, Basil,
Chrysostom, and that of the Ethiopians, I find that the priest was
wont to say, " peace to you," and the people replied, " and with
thy spirit." In that old liturgy of Spain, called Mozarabe, because
the Christians were mingled with Arabians, it is enjoined that the
Priest should say, " The Lord be with you," as in our book ; and
the people, as ours, answered, "And with thy spirit." Again,
" favour mo, brethren, in your prayers : " and the whole company
replied, " The Father, the Son, and the Holy Spirit favour thee." It
is reported by Bellarmine, and Tritenhemius, that one Petrus
Damianus hath written a whole book of this argument, entitled,
Dominus vobiscum : in which (as it should seem) sundry needless
questions are discussed ; he lived in the days of William the Con-
queror, therefore thought probable that it was used in the Latin
Church, ever since their Liturgy was composed by Damasus,
about the year 376, deduced out of the Greek Churches into the
Roman, as Beatus Rhenanus, and Master Fox conjecture.
" AND WITH THY SPIRIT."
The peoples answer. Cum spiritu tuo, is taken out of the second
epistle of Paul to Timothy : " The Lord Jesus Christ be with thy
spirit." It answereth the reapers' answer to Boaz ; " The Lord
bless thee." These mutual salutations insinuate sweet agreement
and love between the Pastor and parishioners : it is the minister's
office to begin, and the people's duty to correspond in good affec-
tion and kindness : for love is the adamant of love. When the
minister is a Paul, the people must be Gallatians, "if it were
possible, willing to pull out their eyes, and to give them for his
good : " not only to reverence his place, but also to love his person.
A Pastor cannot use to the people a better wish than, " The
Lord be with you," For if God be with them, who can be
EESPONSES. 43
against them? and tlie people cannot make a fitter reply than
" with thy spirit." For (as Plato divinely said) every man's soul
is himself.
Again, forasmuch as " God is a spirit, and ought to be worship-
ped in spirit ; " it is meet we should perform this spiritual service
with all earnest contention and intention of spirit.
Christ promised. Matt, xviii., to be with us in our devotion, " in
the midst of us," when we meet to pray. But as Eusebius Emis-
senus observeth, how shall God be in the midst of thee, when
thou art not in the midst of thyself ? If the advocate sleep, how
shall the judge awake ? No marvel if thou lose thy suit, when
in praying thou losest thyself.
Prayer is the Christian's gun-shot (saith Luther). As then a
bullet out of a gun : so prayers out of our mouth, can go no further
than the spirit doth carry them : if they be Timidte, they cannot
flee far : if Tumidte, not pierce much : only fervent and humble
devotion hitteth the mark, penetrating the walls of heaven, albeit
they were brass, and the gates iron.
The Church hath placed these mutual responsaries at the very
beginning of our prayers, after the lessons and confession of faith :
because Christ said, " without me ye can do nothing." Wherefore
the Church, as I have showed, begins her prayers at the first,
with, " 0 Lord open thou our lips : " and here praying afresh,
" The Lord be with you : " begins, I say, with, " the Lord be
with you," and ends with, " through Jesus Christ our Lord."
Signifying hereby, that Christ is alpha and omega, the first and
the last, without whom we can neither begin well, nor end well.
And this is the reason why the Church after this interchangeable
salutation enjoins us -to pray, " Lord have mercy upon us : Christ
have mercy upon us : Lord," &c., using an earnest repetition (as
I conjecture) rather to press this one point, than (as others write)
to notify three divine persons.
And it is worth observing, that we conclude these short suf-
frages as we began : for as in the first we desire the Lord to be
with us and our spirit; so likewise in the last, that "he would not
take his Holy Spirit from us," but accompany the whole church
unto the end, and in the end.
I am occasioned in this place justly to defend the people's an-
swering the minister aloud in the Church. The beginning of
which interlocutory passages, is ascribed by Platina to Damasus,
44 OFFICES FOR PUBLIC WORSHIP.
Bishop of Rome, by Theodoret to Diodorus, Bishop of Antioch, by
Walafridus !:^trabo to S. Ambrose, Bishop of Milan : all which lived
1100 years before the Church was acquainted with any French
fashions: and yet Basil, epist. 63, allegeth that the Churches of
Egypt, Libya, Thebes, Palestina, Phoenicians, Syrians, Mesopota-
mians, used it long before. Socrates and Strabo write, that Igna-
tius, a scholar unto Christ's own scholars, is thought to be the first
author hereof. If any shall expect greater antiquity and authority,
we can fetch this order even from the quire of heaven : " I saw the
Lord (said Isaiah) set on an high throne, the seraphims stood upon
it, and one cried to another, saying. Holy, Holy, Holy, Lord Grod
of Hosts, all the world is full of his glory."
Blessed spirits in praising God answ^er one another interchange-
ably : though unhappy scornful spirits unmannerly abuse this
custom.
PSALMS IN THE EVENINO OFFICE.
"OH SING UNTO THE LOPtD/' &c. PSALM XCVIH.
fWho.
In the whole psalm five circumstances j
are to be considered especially : 1 ^_„
^ "^ I therefore.
[ Wherewith.
1. "Who must sing: all men, all things. For the prophet in the
latter end of the psalm doth incite sensible men, by directing his
speech unto insensible creatures: "Let the sea make a noise, let
the floods clap their hands, and let the hills be joyful." All
which sing psalms and hymns in their kind, only man, for whom
all these were made, is unkind. " The ox knoweth his owner, and
the dull ass his master's crib : but Israel hath not known, my peo-
ple hath not understood."
2. What : " Sing a new song." This is man's end, to seek God
in this life, to see God in the next : to be a subject in the king-
dom of grace, and saint in the kingdom of glory. Whatsoever in
this world befalleth us, we must sing : be thankful for weal, for
PSALM XCVIII. • 45
woe : songs ought always to be in our mouth, and sometimes a
new song: for so David here, "sing a new song;" that is, let us
put off the old man, and become new men, new creatures in
Christ : for the old man sings old songs : only the new man sings a
new song ; he speaketh with a new tongue, and walks in new ways,
and therefore doth new things, and sings new songs ; his commu-
nication doth edify men, his song glorify God.
Or a new song, that is, a fresh song ; new, for a new benefit,
Ephes. V. 20, " Give thanks alway for all things," It is very
gross to thank G-od only in gross, and not in parcel. Hast thou
been sick and now made whole ? praise Clod with the Leper, Luke
i. 7 ; sing a new song, for this new salve.
Dost thou hunger and thirst after righteousness, whereas here-
tofore thou couldst not endure the words of exhortation and doc-
trine? sing a new song for this new grace. Doth Almighty God
give thee a true sense of thy sin, whereas heretofore thou didst
draw iniquity with cords of vanity, and sin as it were with cart
ropes, and wast given over to work all uncleanness, even with
greediness ? 0 sing, sing, sing, a new song for this new mercy.
Or new, that is, no common or ordinary song, but as God's
mercy toward us is exceeding marvellous and extraordinary, so
our thanks ought to be most exquisite, and more than ordinary :
not new in regard of the matter, for we may not pray to God, or
praise God, otherwise than he hath prescribed in his word, which
is the old way, but new in respect of the manner and making, that
as occasion is offered, we may bear our wits after the best fashion
to be thankful.
Or, because this psalm is prophetical, a new song, that is, the
song of the glorious angels at Christ's birth, " glory to God on
high, peace in earth, towards men good will," a song which the
world never heard before : that the seed of woman should bruise
the serpent's head is an old song, the fiirst that ever was sung : but
this was no plain song, till Christ did manifest himself in the
flesh. In the Old Testament there were many old songs, but in
the New Testament a new song.
That unto us is born a new Saviour, which is Christ the Lord,
in many respects "a new song:" for whereas Christ was but sha-
dowed in the law, he is showed in the gospel ; and new, because
sung of new men, of all men. For the sound of the gospel is gone
through all the earth, unto the ends of the world : whereas in old
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time Grod's old songs were snng in Jury, His name great in Israel,
at Salem his tabernacle, and dwelling in Sion, Psal. Ixxvi.
3. Whereto. To the Lord. See before, Psal. xcv.
4. Wherefore. " For he hath done marvellous things :" he hath
opened his greatness and goodness to the whole world, in his cre-
ation and preservation, in his redemption especially, being a work
of greater might and mercy than all the rest : for in the creation
he made man like himself; hut in the redemption he made him-
self like man. There, we became })artakors of his goods ; here, he
becomes partaker of our ills. In making the world he spake the
word only and it was done ; biit to redeem the world, he said much,
but did more ; he suffered cruel words and more cruel wounds.
So that if the Jews observed a Sabbath in honour of the world's
creation ; how many festivals ought we to keep in thankful
remembrance of our redemption? As Diogene said, every day
was' an holy day to a good man, so every day should be a Sunday
to the Christian man.
Aquinas excellently. The saving of one soul is a greater work,
than the making of a whole world : 1 28b. quaest. 113, art. 9.
r: ■\^r^ -,1 • Ti 1 / Vocal, sing to the Lord,
o. VV herewith m a hteral l , . , .
•j-i, 11 1 • 1 /• • ) Chordal, praise him upon the harp,
sense with ail kind oi music, ) . , . , ^ „ ^
( Pneumatical, with trumpets, &c.
In an allegorical cxpcsition (as Eiithymius interprets it) we
must praise God in our actions, and praise him in our contempla-
tion : praise him in our words, praise him in our works, praise
him in our Jife, praise him at our death : being not only temples
(as Paul) but (as Clemens Alexandrinus calls us) Timbrels also
of the Holy Ghost.
PAilAPllRASE OF PSALM XCll.
To thank the Lord, Oh ! it is good,
To sing and praise the name.
Of the most high and mighty God,
And to exalt his fame.
To tell his loving kindness soon,
In the dawn of early light,
To speak his truth and love at noon
And in the darkeninsr ni52fht.
PSALM. LXVII. 47
Upon the instrument of strings,
Upon the harp and kite,
With organ, that the welkin rings,
And with the softest flute.
For thou, Oh Lord ! hast gladdened me,
Thy works of love are great
And I'll rejoice in praising thee
For things thou dost create.
" GOD BE MERCIFUL TO US," &c. PS. LXVIL
la the ^vhole psalm two J ^ .^.^^/I'j/ '^'^ Church in the 1, 2, 3,4,
points are specially regardable, j ^ ^^^^^ ^^^^j .^^ ^^^ ^^^^ ^^^^ ^^^^^^_
f Generally, God be merci-
if Ourselves j ful unto us and bless us.
J in the 1. | Specially, show us the
I [ light of thy countenance.
Petitions for [Others in the 2, 3. 4.
Repetitions, God be merciful unto us. And again, be
merciful unto us : let the people, &c. And again,
let the people, let all the people praise thee.
" G-od be merciful." He is the father of mercies : Ergo, we
must fly to him for mercy. Deus mens misericordia mea, saith
David in the 59th Psalm. If you call him "my salvation," I
understand you, because he gives salvation ; if you call him " my
refuge," I understand, because I fly to him ; if you call him " my
strength," I understand, because he gives strength. " My mercy,"
what's that ? All that I am, is of thy mercy. And therefore see-
ing God's mercy is the fountain of all goodness, we must first de-
sire him to be merciful, and then to bless us, he that hath enough
mercy, shall never want any blessing. The word original signi-
fieth rather favour than pity ; because pity is showed only in
adversity, not in prosperity : whereas favour in both. And there-
fore the vulgar Latin, Deus misereatur, happily not so suflicient,
as Deus faveat : Be favourable 0 Lord, and so merciful as to bless
us : that is, not only to deliver us from evil, but also to give what-
soever is good. In more particular, " show us the light of thy
countenance." Every man doth desire blessing, but the good
man only this blessing : all others are blessings of the left hand,
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•common to the wicked with the godly ; but this is a blessing of
the right hand, whic.h only belongs unto God's elect.
Grod looks on the reprobate like an angry judge with a cloudy
countenance : but beholds all his adopted children in Christ as a
merciful Father, with a gracious aspect. " Show us thy counte-
nance," that is, endue us with true knowledge of thy word, and a
lively faith in thy Son, "which is thine own image and counte-
nance," where we may learn to confess with Paul, that all other
things are but loss in comparison of the superexcellent knowledge
of Christ Jesus : "for it is eternal life to know Grod, and whom
he hath sent Jesus Christ."
" That thy way may be known." As light, so the participation
of Grod's light is communicative ; we must not pray for ourselves
alone, but for all others, that Grod's way may be known upon
earth, and his saving health among all nations, thy way, that is,
thy will, thy word, thy works. God's will must be known on
earth, that it may be done on earth, as it is in heaven. Except
we know our Master's M'ill, how shall we do it ? Ergo, first pray
with David here : " Let thy way be known upon earth :" and then
"let all the people praise thee." God's will is revealed in his
word, and his word is his way wherein we must walk, turning
neither to the right hand nor to the left. Or thy way, that is, thy
works, as David elsewhere, Psal. xxv. 9; "All the ways of the
Lord are mercy and truth." Or as others most fitly, thy way, that
is, thy Christ, " Thy saving health," that is, thy Jesus : for I am
the way, saith our Saviour : John xiv. 6. No man cometh to the
Father but by me ; wherefore " let thy Son be known upon earth,
thy Jesus among all nations."
At this time God was known in Jewry, but (saith Hierom)
God's way was unknown, his Son was not as yet manifested in
the flesh : this (as Paul speaks) was his wisdom: but now revealed,
as St. John in his first epistle, "we have heard, we have seen with
our eyes, and our hands have handled of the word of life," Blessed
eves, happy ears! for "I tell you many prophets and kings have
desired to see the things which you see, and have not seen them,
and to hear the things which you hear, and have not heard them."
" Let the people praise thee." Mark the sweet order of the
blessed spirit: first mercy, then knowledge ; last of all praising of
God, We cannot see his countenance, except he be merciful unto
us : and we cannot praise him, except his way be known upon
PSALM LXVII. 49
earth : his mercy breeds knowledge, his knowledge praise. We
must praise God always for all things, Eph. v. 20, but especially
for his savins: health among all nations. "And this is the true
reason why the Church in her Liturgy doth use so many hymns,"
and give so much thanks unto G-od for the redemption of the
world. Wherein assuredly she did imitate the blessed Apostles in
composing the creed, the greatest part whereof (as hath been noted)
is spent in the doctrine which concerneth our Saviour Christ.
" Let all the people." Some mislike the Litany, for that it hath
a petition for all men, and all people : yet we have both a precept,
and a precedent out of God's own book : the Commandment is, 1
Tim. ii. "I exhort that first of all, supplications, prayers, inter-
cessions, and giving of thanks be made for all men." The prac-
tice of God's Church is apparent in this place, " let the people, let
all the people ;" which the psalmist uttered from the Spirit of God,
as the mouth of God, and therefore let men construe the Church,
as the Scripture, when as the Church doth speak Scripture, lest
they wipe out of the Bible many good lessons, (as Tertullian said
of Marcion,) if not with a sponge, yet with a peevish and over-
thwart interpretation. And here let the novelist also remember,
that both our English reformers, and the Churches of Scotland,
use the same petition for all men in their prayers after the ser-
mon.
" 0 let the nations rejoice and be glad." It is observed to good
purpose, that this clause is inserted fitly between that doubled
exclamation, " Let the people praise thee :" because none can
praise God well, except they do it heartily with joy and gladness.
For as the Lord loves a cheerful giver, so likewise, a cheerful
thanksgiver. God is terrible to the wicked, but a God of gladness
to such as have seen the light of his countenance : for being re-
conciled unto God, they have such inward joy and peace, that it
passeth all understanding.
" For thou shalt judge the folk righteously." The psalmist here
may seem to contradict himself: for if mercy make men rejoice,
then judgment occasioneth men to tremble. Answer is made, that
all such as have known the ways of the Lord, and rejoice in the
strength of his salvation, all such as have the pardon of their sins
assured, and sealed, fear not that dreadful assize, because they
know the Judge is their advocate. Ur (as Hierom) let all na-
tions rejoice, because God doth judge righteously, being the God
4
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of the Grentiles, as well as of the Jews, Acts x. 34. " Or let all
nations rejoice," because Grod doth govern all nations ; that whereaa
heretofore they wandered in the fond imaginations of their own
hearts, in Avry ways, in by-ways ; now they are directed by the
spirit of truth to walli in God's high way which leads unto the
celestial Jerusalem: now they shall know Christ the way, the
truth, and the life. For judging, is used often for ruling : 1 Sam,
vii. 15 ; 2 Cor. i. 10. ^o David here doth expound himself, thou
shalt judge: that is, "thou shalt govern the nations."
"Upon earth." Not excluding things above, but openly meet-
inci- their impiety, Avho think that Clod careth not for the things
below : for Epicurus in old time so taught, and epicures in our
time so live, as if Almighty Gfod did not mark what were done
well or ill upon earth. " 0 ye fools when will ye understand? He
that planted the ear, shall he not hear ? or he that made the eye,
shall he not see ?"
"Let the people." This, and other manifest repetitions in thia
psalm, may serve for a warrant to justify the repetitions in our
Liturgy : but I will answer the novelist in the words of Paul, Rom.
ii. "In that thou blamest another, thou condemnest thyself, for
thou that judgest, doest the same thing."
The reformers in one of their prayers after the sermon, use
repetition, and that of the Lord's prayer, and in such sort, that
within a very narrow room it is first expounded paraphrastically,
then again reiterated every word particularly. So likewise the
Scottish Church in the ministration of Baptism doth enjoin that
the creed be repeated twice. First the father, or in his absence
the Grodfathor propounds it, and then instantly the minister ex-
pounds it. Wherefore a worthy divine most truly says, there is in
England a schismatical and undiscreet company, that would seem
to cry out for discipline, their whole talk is of it, and yet they
neither know it, nor will be reformed by it.
" Then shall the earth." Literally, the earth which was cursed
for man's sin, shall through God's blessing give her increase: The
valleys shall stand thick with coruj and our garners shall be full
with all manner of store. So that if the vine be dried up, or the
ficT-tree decayed, if our corn be blasted, or grain so thin, that the
" mower cannot fill his hands, nor he that bindeth up the sheaves,
his bosom :" we must remember it is for our unthankfulness and
QUICUNQUE VULT. 51
sin. For if all tlie people praise the Lord, then shall the earth
bring forth her increase. See the first two chapters of Joel.
" Grod, even our own Grod." Out of this sentence the Fathers,
and other interpreters, observe generally the Trinity and Unity of
God : the Trinity in the threefold repetition of the word God,
Unity in the pronoun him, all the ends of the world shall fear him,
in the singular : not them, in the plural. It is very remarkable,
that Christ the second person is called " our God : God, even our
God," as being ours in many respects, as having taken upon him
our flesh, living among us, and at length also dying for us. Im-
manuel, God with us, Isa. vii. 14 ; Matt. i. 23. " He bare our in-
firmities, and answered for our iniquities, our reconciliation, and
our peace, through whom and in whom God is ours, and we are
his :" Cant. vi. 2.
" All the ends of the world shall fear him." In the 4th v.
David desired earnestly that all nations might be glad, and rejoice :
now that they may fear : teaching us hereby to " serve the Lord in
fear, and to rejoice unto him with reverence :" Psal. ii. 11. So to
fear him, as to serve him with gladness : and so to rejoice in him,
as to work out our salvation in fear and trembling : without joy
we shall despair, without fear presume.
" The fear of God (as Solomon speaks) is the beginning of wis-
dom," not only principium, but prsecipium : not only primum, but
primarium : and therefore as it is called the beginning of wisdom,
Prov. i. 7 ; so likewise " the end of all." Eccl. xii. 13 ; " let us
hear the end of all : fear God, and keep his commandments."
This fear is not slavish, a distractive and destructive fear, which
overthroweth our assurance of faith, and spiritual comfort : for
such a fear God forbids, Isaiah xxxv. 4 ; Luke xii. 34 ; but is a
small and awful regarding fear, being an inseparable companion of
a lively faith, and therefore commanded in God's word, and com-
mended in his servants : old Simeon a just man, and one that
feared God ; Cornelius a devout man, and one that feared God ;
Job a just man, and one that feared God ; and here God is said to
bless the Church, in that all the ends of the world shall fear him.
QUICUNQUE VULT.
The learned Athanasian Creed consists of two special parts, un-
folding fully the two chief secrets of holy belief, namely :
52 OFFICES FOR PUBLIC WORSHIP.
rp, { Unity and Trinity of God.
( Incarnation and passion of Christ.
The which are called the principal mysteries of our faith, because
in the former is contained the first beginning and last end of man :
in the second, the only and most effectual means to know the first
beginning, and how to attain unto the last end. go that Athana-
sius hath comprehended in a very narrow room both the beginning,
and middle, and end of all our felicity. For this, happily called
the world's eye, because he did see so much, and pierce so far into
these unsearchable and ineffable mysteries.
And as this excellent confession is a key of belief ; so the litany
following, is as a common treasure house of all good devotion. It
may be said of the Church in composing that exquisite prayer, as
it was of Origen, writing upon the Canticles. In other parts of our
liturgy she surpasseth all others ; but in this, herself.
These points (I confess) come not now within the compass of my
walk : but I propose pro nosse et posse to justify them, and all
other portions our communion book in my larger expositions upon
the gospels and epistles, as the text shall occasion me justly. The
next eminent scripture to be considered in this tract, is the Deca-
logue, recorded Exod. xx. 1.
THE DECALOGUE.
" Tlicn God spake all these tcords, arid said^ I am Ihe Lord thy
God;' i]'c.
The law was imprinted at the first in man's heart, which is
acknowledged even by profane poets, as well as divine prophets in
general.
Exemplo quodcunqiie malo commiltitur, ipsi
Displicet author! : prima est lia^c ultio, quod se
Judice, nemo nocens absolvitur, improba qiiamvis
Gratia fallacis prtPtoris vicerit urnam. Juvenal.
And Seneca notably, prima et maxima peccantium poena pec-
cassee : Sin is the greatest punishment of sin in particular, (as
Melancthoh observes,) heathen authors have a pattern for every
precept, according to that of Paul, Rom. ii. 14, " The Gentiles
having not the law, are a law unto themselves."
But when the light of it through custom of sin began to wear
THE DECALOGUE. 5
away, it was openly proclaimed unto the world, engraven in stone,
written in a book, kept for record in the Church, as a perfect
abridgement of all law, setting down the duties of all men, in all
things, for all times.
^ One, of the law-writer : " Gfod spake
Prefaces, ; ^^^ *^«^^^ words," &c.
-r .^ , C i Another, of the Law-giver: "lam
In It observe J ,( the Lord thy God," &c.
(^ Precepts of ^ First table, concerning our love to
the I ^od.
f Second, touching our love to man.
i Matter, all these words.
In the former preface note the \ -.^ C When.
^ ) Manner, < ,,^1
( ^ Who.
The matter is : these words, that is, these sentences and
all these : for Almighty G-od spake not the first command-
ment only, nor the second, or third, and left there : but he spake
them all, and therefore the Pope proves himself anti-god in leavino-
out one, and dispensing Avith many. Grod gave so strict a charge
to keep every one, as any one : but the vicar of G-od abounding
with unlimited authority, doth first publish what he list, and then
expound them as he list. To leave them, who thus leave G-od, it
is our duty, because G-od spake them all, to beget him obedience,
and make conscience to keep them all, as one wittily, totus, tota,
totum ; the whole man, the whole law, the whole time of his life.
In the manner ; I note first the circumstance of time, when
God spake : namely, when all the people were gathered together
and justified : as appeareth in the former chapter, then G-od
spake. Whereupon it is well observed that all men ought to
take notice of the law, whether they be commoners, or commanders
high or low, none so mighty that is greater, or so mean that is
less, than a subject to (iod and his ordinances : and therefore
Martin Luther hath worthily reprehended Antinomian preachers,
who teach that the law need not be taught in the time of the
gospel. Indeed " Christ is the end of the law : " but, as Augustine
construes it, finis perficiens, non interficiens : an end not con-
suming, but consummating; for, as himself said, " I came not to
destroy the law, but to teach and do it."
Secondly, We may learn by this circumstance, due preparation
when we come before G-od either to speak or hear his word. Aven-
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zoar used to say, that he never gave purgation, but his heart did
shake many days before. Let the physician of the soul then
tremble, to think what hurt bad physic may do, when it is min-
istered abruptly, corruptly, without either pains in reading, or
reverence in speaking. Unto the ungodly said God, " Why doest
thou preach my laws, and takest my covenant in thy mouth, when
as thou hatest to be reformed, and hast cast my words behind
thee ? " If hearers of the law, much more preachers of the gos-
pel, ought to be thoroughly sanctified. In the miller's hand we
lose but our meal ; in the farrier's hand but our mule ; in the
lawyer's hand but our goods ; in the physician's hand but our life ;
but in the hands of a bad divine we may lose that which surpass-
eth all, our soul.
Hearers also being of uncircumcised hearts and ears, ought to
fit and prepare themselves, as Moses and Joshua were commanded,
in disburdening their mind, when they come to G-od's house to
hear God speak, not only from unlawful, but also from all lawful
worldly business ; presenting themselves and their souls in the
righteousness of Christ, a living, holy, acceptable sacrifice to God :
and it is the duty both of speaker and hearer to desire the Lord
that he would forgive our want of preparation, and so to assist us
with his Holy Spirit in handling of his holy word, as that the
whole business may be transacted for our good and his glory.
The second circumstance noted in the manner is the person,
and that is God : then God spake these words, in his own person,
attended upon with millions of glorious angels, in a flame of fire,
so that there is never an idle word, but all full of wonderful wis-
dom : so perfect a law, that it proves itself to be God's law. For
the laws of men, albeit they fill many large volumes, are imper-
fect ; some statutes are added daily, which were not thought npon
before ; many repealed, which after experience taught not to be so
profitable ; but this law continueth the same for ever, compre-
hending in a few words all })erfection of duty to God and man,
enjoining whatsoever is good, and forbidding whatsoever is evil.
God is author of all holy Scripture, but the ten Commandments
are his, after a more peculiar sort : first, because himself spake
them, and said in a sound of words, and a distinct voice, that the
people both heard, and understood them : in which sense St. Ste-
phen happily calleth them oracula viva, lively oracles : not that
they did give life, for Paul sheweth that the law was the minis-
THE DECALOGUE.
55
tration of death ; but lively words, as uttered by lively voice, not
of men or angels, as other Scripture, but immediately thundered
out by God himself.
Secondly, Because God himself Avrote them after a more special
manner : he did use men and means in penning the gospels and
epistles, and other parts of sacred writ : '' for holy men of God
wrote as they were moved by the Spirit of God :" (as the Fathers
observe) they were the pens of God's own finger ; but in setting
down the Decalogue God's own finger was the pen, he made the
tables also w^herein they were first written, that there might be
nothing in them, but only God's immediate work. Since then
God had such special regard in delivering the law, we must hence
learn with all humble reverence to receive the same. If kinsr
a
Eglon, a barbarous tyrant, respected Ehud, a man of mean quality,
when he brought a message from the Lord ; how much more
should we with awful respect embrace the Decalogue, which God
in his own person uttered ? and it should make us exceeding zeal-
ous also, (notwithstanding the scofts of atheists and careless
worldlings,) in observing and maintaining the same. For, what
need any fear to defend that which God himself spake : and
whereof Christ said, "He that is ashamed of me, and my words
in this world, I will be ashamed of him before my Father in the
world to come ? " As a lively faith is the best gloss upon the
gospel : so dutiful obedience is the best connnentary upon the law.
To conclude with Augustine, Shall we obey, the emperor com-
manding, and not obey when the Creator commands ? Yes Lord,
speak ; for thy servants hear.
Thus much concerning the first preface. The second is of the
Law-giver : I am the Lord, &g. Containing two sorts of argu-
ments, to prove that he may give a law ; and that his people are
bound to keep it. The first kind of reason is taken from his
essence and greatness in himself : I am Jehovah. The second
from liis eftects and goodness towards Israel ;
i General : " Thy God."
In j More special : " Which have brought thee out of the land
( Egypt, out of the house of bondage."
Now whatsoever is said unto them, is said unto all. Almighty
God is ever the same, "which is, which was, and which is to
come ; " who being Jehovah the Lord, made us of nothing : and
therefore we being his creatures, owe obedience to his commaads
56 OFFICES FOR PUBLIC WORSHIP.
in every thing : especially seeing he doth not only press us with
his greatness, but allure us also with his goodness : being our Clod
by covenant in holy baptism, wherein he took us for his adopted
children, and we took him for our heavenly Father : he took us
for his spouse, Ave took him for our husband : he took us for his
people, we took him for our Grod : a son therefore must honor his
father, and a servant his master. If he be ours, and we his, as
he doth provoke us in bounty, so we must answer him in duty.
In more special, as God brought the children of Israel out of
the land of Egypt, out of the house of bondage : so hath he de-
livered us from the servitude of Satan, and sin, prefigured by that
bondage of Egypt, and Pharaoh : "that being delivered out of the
hands of all our enemies, we might serve him in holiness and
righteousness all the days of our life."
Egypt was a country given exceedingly to superstition and
idolatry, worshipping the most base creatures, as rats, onions, and
garlic ; so that to live in such a place was very dangerous to the
soul : and bondage to natures ingenuous, is an estate of all others
most grievous to the body. Deliverance then out of both, as bene-
fits in their own nature very great, and in memory most fresh,
was good motive unto regardful obedience.
The Lord hath done so, and more than so for us, he hath freed
us from the Romish Egypt, and Spanish bondage, with less diffi-
culty and more ease : for we are translated out of Babel and
Egypt, without any travel or journey. Rome is swept away from
England, and Jerusalem is brought home to our doors. If argu-
ments drawn either from God's infinite might or mercy ought to
prevail ; let England show the greatest obedience : for England
hath had the greatest deliverance.
THE PRECEPTS.
Love is the complement of the law. Christ therefore reduced
all the ten Commandments unto these two: " Thou shalt love the
Lord thy God with all thy heart ; and thy neighbour as thyself."
The which (as Tertullian observes) is not dispendium, but com-
pendium legis : not a curtailing, but a full abridgment of the whole
law. Yet I find three sundry partitions of the severals.
Josephus and Philo part them equally, making five Command-
THE DECALOGUE. 57
merits in each table ; the curious and learned may peruse Sixtus
Senensis Bibliothec. sanct. lib. 2, pag. et G-allasius annot. in Irengei
lib. 2, cap. 59.
Lombard out of Augustine, and generally the school-men out of
Lombard, in honour of the Trinity, divide the first table into three
Commandments, and the second into seven.
But all our new writers, and most of the old doctors, ascribe
four to the first, six to the second; among the Hebrews, Aben
Ezra; the Greeks, Athanasius, Origen, Chrysostom; the Latins,
Hierom, Ambrose in epist. ad Bphesios, cap. 6.
Wherefore being compassed about with such a cloud of wit-
nesses, I follow the Church's order, assigning four concerning our
duty to Grod, and six touching our duty to man.
f 1 . The having of the true God for our God, in the
Or the first table doth set J first, " Thou shalt have no other Gods but me."
down two points especially : 1 2. The worshipping of this one God, in the
[ other three.
The first Commandment is observed in S
exercising the three theological virtues, \ ^
' f Charity.
He that unfeignedly believeth in God, hath God for his God :
because he taketh God for the chief verity : and in this unbe-
lievers and misbelievers offend. He that hopeth in God, hath God
for his God, in that he takes him for most faithful, most pitiful,
and also most potent ; as being assuredly persuaded that he can,
and will help him in all his necessity. And in this they sin who
despair of the mercies of God, or do trust more in men, than in
God : or so much in men, as in God. He that loveth God above
all things, hath God for his God, in holding him for the chief
good : and in this they trespass who love any creature more than
God, or equal with God, and much more they that hate God : for
it is a sound conclusion in Divinity ; That is our God which we
love best, and esteem most.
Concerning the wor- ^ Manner: in the second Cornmandment.
ship of God, note the J"'^ • "^ \^^, ^^'''^ Commandment.
( iime and place: in the lourth Commandment.
The second doth describe the manner of his worship : " Thou
shalt not make to thyself any graven image," &c., forbidding all
strange worship, and enjoining pure worship according to his word :
for to devise phantasies of God, is as horrible as to say there is no
God. And therefore though we should grant, that images and
58 OFFICES FOR PUBLIC WORSHIP.
pictures of G-od arc as it were the layman's alphabet, and the
people's almanae : yet forasmuch as these books are not imprinted
Cum privilcgio, but on the contrary prohibited ; it is unlawful to
learn what God is by them, or to worship God in, or under them.
And lest any should presume, G-od hath fenced in this command-
ment with a very strong reason, I am the Lord, and therefore can
punish; a jealous God, and therefore will punish grievously such
as give that honour to another w]ii(;li only belongs unto me.
The end of God's worship is his glory, provided for in the third
commandment: "Thou slialt not take the name of the Lord thy
God in vain."
The which is done two ways, in our < ^.^ i
•^ C Words.
In our conversation : when as our lewd life doth occasion ene-
mies of religion to revile the gospel and blaspheme God. It is to
take Christ's name in vain, when we play the Gentiles under the
name of Christians ; as Paul to Titus: "professing God in \vord,
but denying him in our works." He that calls on the name of
Christ, must depart from iniquity.
Secondly, we take God's name in vain by speech, and that with-
out an oatli or with an oath : without an oath, when we talk of
himself, his essence, titles, attributes, holy word, wonderful works,
irreverently and unworthily without any devotion, or awful regard
of his excellent Majesty,
"We blaspheme God with an oath, by swearing either | ,^ : ' ,
^ ' J <=> I l^alscly.
Weakness : when in our ordinary talk, through a custom in
sin, we fill up our jieriods with unnecessar)' oaths.
Wickedness : as when a wretch in his discontented humour
sliall bind liimself with an oatii to do some notable mischief.
So certain Jews, Acts xxiii. swore that they would neither
Idly out of-j eat nor drink till they had killed Paul: or when he shall
despitefully swear to vex the good Spirit of God, and to
trample the blood of Christ under his feet ; if cards, or bowls,
or ilice, run against him, he will make his tongue to run so
fast against God : or when he doth swear by heaven or earth,
or any other creature, instead of the Creator.
An oath is an invocating of God: he therefore that swears by
the light, makes light his god : he that swears by the mass, doth
make that idol his god.
A man may forswear himself ( 1. That which is false and he knows it false,
three ways, as Lombard out of; 2. That which is true, but he thought it false.
Augustine: when he doth swear ( 3. That which is false but he helij it true.
The two first kinds are abominable : namely, when a man
THE DECALOGUE. 59
swears either that he knows to be false, or thinks to be false : but
the third in the court of conscience is no sin : because it is with
forswearing as with lying : Perjury is nothing else but a lie bound
with an oath. As then a man may tell an untruth, and yet not
lie : so likewise swear that which is false, and yet not swear
falsely. Thou shalt swear in truth, that is, as thou shalt in thy
conscience and science think to be true : for doubtless it is a lesser
offence to swear by a false Grod truly, than to swear by the true
God falsely : it is a sin to lie, but a double sin to swear and lie.
THE FOURTH COMMANDMENT.
The fourth commandment doth set down the time and place of
God's holy worship : the time expressly, " Eemember thou keep
holy the Sabbath day :" the which insinuates also the place ; for
God was publicly worshipped in his Sanctuary, in his Tabernacle,
in his Temple, Leviticus xix. 30. " Ye shall keep my Sabbaths,
and reverence my Sanctuary." The Sabbath (as one calls it) is
God's school-day ; the Preachers are his Ushers, and the Church
is his open school-house.
This commandment is hedged in on every side, lest we should
break out from observing it : with a caveat before, " Remember :"
and two reasons after, one drawn from the equity of the law :
" Six days shalt thou labour." As if God should speak thus, if I
permit thee six whole days to follow thine own business, thou
mayest well afford one only for my service ; but six days shalt
thou labour and do all thine own work : therefore hallow the
seventh in doing my work. " Six days shalt thou labour." A
permission, or a remission of God's right, who might challenge
all ; rather than an absolute commandment. For the Church upon
just occasion may separate some week-days also, to the service of
the Lord, and rest from labour, Joel ii. 15, " Blow the trumpet in
Sion, sanctify a fast, call a solemn assembly." Days of public
fasting, for some great judgment : days of public rejoicing for
some great benefit, are not unlawful, but exceeding commenda-
ble, yea necessary. Yet this permission is a commission against
idleness, because every man must live by the sweat of his brow,
or sweat of his brains : having some profession, or occupation, or
vocation, wherein he must labour faithfully.
60 OFFICES FOR TUBLIG WORSHIP.
Another argument is taken from the Law-giver's example :
" For in six days the Lord made heaven and earth, and rested the
seventli day." God requires no more than himself performed, his
own practice is a Commentary upon his law. This may teach ail
magistrates, all masters, all sui)eriors who prescribe laws unto
others, to become first an unprinted law themselves. If the prince
will have his court religious, himself must be forward in devotion :
if the father will have his children possess their vessels in chas-
tity, then himself must not neigh after his neighbour's wife.
"When Sabbath-breakers are rebuked, all their answer is, others,
and that the most do so; If they will follow fashion and example,
let them follow the best : " Fashion not yourselves like the world ;
but be ye followers of G-od : " who framed the whole world in six
days, and rested the seventh : he rested from creating, not govern-
ing : from making of new kinds of creatures, not singular things :
he is not (as Epicurus imagined) idle, but always working : John
V. 17. " My Father worketh hitherto, and I work."
! First, propounded briefly : '' Keep lioly the Sabbath day."
fl. What is the Sabbath day,
rp,! 1 1 namely the seventh,
mciii, 11,0^,11. io I Then expounded more o u -^ ^ i ^-c i
, / , • -^2. How It must be sanctified ;
largely: showins? u t •. »i i u i
[ ° -^ =' " In it thou shall do no man-
ner of work."
" Keep holy." This day hath no more holiness in itself than
other times ; only God hath appointed it to holy uses above others ;
and therefore we must keep it more holy than others.
" The Sabbath." There is sabbatum J P^*^*^"^.' °^ *^^^ ^^"^^-
C Temporis, of time.
C Internal, peace of conscience in the kingdom
The Sabbath of the ■ of grace,
mind is double : ) Eternal, rest of body and soul in the king-
ly dom of glory.
When as we shall rest from our labours, all tears shall be wiped
from our eyes, and cares from our heart.
Among the Jews the Sabbath of time was of ] ^^'
( lears.
L Lesser, every seventh day.
Days < Greater, as when the passovor foil on the Sabbath, as it
f did when Christ suflered.
L Every seventh year, a Sabbath of rest to the land.
Years < Every seven times seven years, which was 49, and then
( followed in the 50th year the Jubilee.
THE DECALOGUE. 61
This Sabbath is of days, expressly, kept holy the seventh day.
'A natural clay, which is the space of 24 hours, a night and a day.
Gen. i. 5.
There is -
An artificial day, the space of 12 hours: as Christ: John xi. 9,
from the Sun-rising to the Sun-setting; of which I think this
Commandment is understood. For albeit the Jews counted
the Sabbath from evening to evening, yet it was but as they
reckoned other days : not to sit up and watch all night ; but to
spend in God's service so much of the natural day, as may be
spared witliout hurting the body.
" The seventh is the Sabbath." It is the judgment of the most
and best interpreters, that the Sabbath is morale quoad genus, but
ceremoniale quoad speciem ; Ceremonial for the manner, albeit
moral for the matter. I say ceremonial in regard of the particu-
lar : as the strict observation of the same day and same rest ; pre-
cisely to keep the Saturday, and strictly to cease from all labour,
as the Jews did ; was a shadow ; therefore abrogated by the com-
ing of the body, Christ.
The blessed Apostles herein led by the spirit of truth, and (as
some think) by Christ's own example, altered, and so by conse-
quence abrogated the particular day. Consentaneum est Apostolos
hanc ipsam ob causam mutasse diem, ut ostenderent exemplum
abrogationis legum ceremonalium in die septimo ; Melanct. tom. 2.
fol. 363.
AVhereas therefore the Jews observed their Sabbath on the se-
venth day, we celebrate the eighth. They gave God the last day
of the week ; but Christians better honour him with the first ; they
keep their Sabbath in honour of the world's creation ; but Chris-
tians in memorial of the world's redemption, a work of greater
might and mercy : and therefore good reason the greater work
should carry away the credit of the day.
The particular rest of the Jews is ceremonial also, for it is a type
of our inward resting from sin in this life ; Exod. xxxi. 13 ; Ezek.
XX. 12, and a figure of our eternal Sabbath in the next ; as St.
Paul disputes, Heb. iv.
Yet this Commandment is moral in the general. As for exam-
ple, we must keep one day in the seven holy to the Lord ; wherein
we must do no manner of work, which may let the ministry of
Cxod's Word, and other exercises of piety. We must leave to do
our work, that the Lord may bring forth in us his work.
The duties then required on the ( Rest.
Lord's day be principally two : ( And a sanctifioation of this rest.
62 OFFICES FOR PUBLIC WORSHIP.
A double Sabbath, rest from la-
bour, and rest from sin : for as
our Cliurcli doth determine, two-
sorts of people transgress this
Commandment especially;
f 1. Such as will not rest from their ordinary-
labour, but drive and carry, row and
ferry on Sunday.
2. Such as will rest in ungodliness, idly
spending this holy day in pampering,
])oinling, painting themselves. So that
Goil is more dishonoured, and the devil
better served upon Sunday, than on all
(_ the days of the week beside.
" Thou shalt do no manner of work." That is, no servile work
of thine ordinary calling, which may be done the day before, or
left well undone till the day after. But some works are lawful,
namely, such as appertain to the public worship of God ; as pain-
ful preaching of the sacred word, reading of divine prayers, admin-
istering of the blessed sacraments, and every work subordinate to
these ; as ringing of bells, and travelling to Church, Acts i. 12 ;
2 Kings iv. 23.
/ Ourselves, as provision of meat and drink: Matt. xii. 1.
„ \ ( Men, our Saviour healeil the man with the dried
And works ot ^ > ij^nd on the Sabbath, Mark iii. 5.
mercy toward i Ullier \ Beasts, in watering cattle, and helping them out
V 'of pound and pit : Luke xiv. 5.
Works of present necessity : physicians on the Lord's day may
visit their patients, midwives help women with child, shepherds
attend their Hock, mariners their voyage, soldiers may fight, and
messeno-ers ride post for the great good of the Commonwealth.
Works of honest recreations also, so far as they may rather help
than hinder one cheerful serving of the Lord. And the reason of
all this is given by Christ, Mar. ii. 27. " The Sabbath was made
for man, and not man for the Sabbath."
" Thou." Thy wife is not named, because she is presumed to
be thyself: that whatsoever is forbidden thyself, must also be
known to be forbidden thy second self.
" Thy son and thy daughter." Every man is a governor in his
own house, and therefore must take charge of such as are under
him : Bring to the Lord whoever is with thee at home, thy do-
mestics ; thy mother, the Church, demands them of thee, she
demands whoever is found with thee, she seeks those, whom she
has lost through thy neglect.
r Thy good.
" Thy man servant." This is for < Their good.
(. The common good.
Thy good : For he that on Sunday shall learn his duty, will be
THE DECALOGUE. 63
more fit all the week to do his duty : such as obey God with a
good conscience, will serve their master, with an upright heart, as
Jacob served Laban, and Joseph Pharaoh,
Again, it is for thy good often to remember with thankfulness,
that God hath made thee master, and him servant : whereas he
might have made thee servant, and him master.
For their good : that they may " know God, and whom he hath
sent Christ Jesus, the way, the truth, and the life," Thy serv-
ants are men of the same mould with thee : in the words of Scrip-
ture, "Thy servants are all one with thee in Christ:" made of
the same God, redeemed with the same price, subject to the same
law, belonging to the same master : Eph. vi. 9, Pity then and
piety require that thou see them observe the Lord's day, for the
good as well of their bodies as souls.
For the common good. For every man hath just cause to be
ready willingly to labour all the week, when as he is assured he
shall rest on Sunday.
" Thy cattle." Hence we may gather much comfort ; for if
God in his mercy provide for the welfare even of our brute beasts,
of which he hath made us lords ; he will assuredly much more
respect us his servants and children , he cannot be careless for
men, who is so careful for oxen.
The commandments are so well known, and often expounded,
that as Augustine speaks in the like case : " They want an audi-
tory more than an expositor." I pass therefore from the first
table, containing all duty to God, unto the second, teaching all
duty to man ; 1 say to man, as the proper immediate object of
them. Otherwise these commandments are done unto God also ;
for he that clotheth the naked, and visiteth the sick, doth it unto
Christ : Matt. xxv. 40.
i Affirmative, teaching us to do liim all good :
" Honour tliy father and mother," &c.
Negative, teaching us to do him no hurt :
"Thou shalt not kill," &c.
This table begins with honour of our father : First, Because next
unto God we must honour those who are in the place of God.
Secondly, Because the neglect of this one commandment ooca-
sioneth all disorder against the rest ; for if superiors govern well,
and inferiors obey well ; how can any man be wronged in word or
deed?
Thirdly, Because of all neighbours our parents are most near to
64 OFFICES FOR PUBLIC WORSHIP.
US, as being most bound to them, of whom we have received our
life. Thy parent is God's instrument for thy natural being : thy
prince God's instrument for thy civil being : thy pastor God's
instrument for thy spiritual being. Wherefore as thou art a man,
tkou must honour thy natural father : as a citizen, honour thy
civil father; as a christian, honour thy ecclesiastical father.
( Obedience.
Honour imports especially three things : j Reverence.
( Maintenance.
Obedience. "Children obey your parents in all things :" Col.
iii. 20 ; that is, as Paul doth interpret himself, Eph. vi. 1, in the
Lord. In all things agreeable to the will of God ; otherwise for
Christ's love we must hate father and mother, Luke xiv. 26. The
most eminent patterns of obedience to father and mother are the
Rechabites, Isaac, Christ : He revered the mother, of whom he
was himself the Parent, he honoured the nurse, whom he had
nourished.
Reverence. Bearing them respect in words, and outward beha-
viour, though they be never so mean, and we never so mighty,
Prov. xxiii. 22. lionour thy father that begat thee, and thy
mother that bare thee. And if he should say, be dutiful unto
thy parents ; not because they be rich and in great place, but be-
cause they be thy parents, how base soever they be. Examples
of this virtue, recorded in holy Scriptures are Joseph and Solo-
mon, and in our English Chronicles, Sir Thomas More, who being
Lord Chancellor of England, usually did ask his father's blessing
in Westminster Hall publicly ; the which custom of our nation is
good and godly.
Maintenance. If the parent be blind, the child must be his
eye : if lame, the child must be his foot ; if in any want, the staff
of his decayed age. So Christ took care for his mother at his
death : for it is great reason that children having received life of
their father and luother, should procure to preserve unto them the
same life. Nature doth read this lesson. Valerius Maximus hath
a memorable history of a young woman who gave suck to her
moth(^r in prison, and so kept her alive, who otherwise was ad-
judged to be famished. A pious office, so well accepted of the
judge, that he did both pardon the mother, and prefer the daughter ;
Aristophanes affirms also, that the young stork doth feed the old.
There is a duty required of the parents toward the child, as
THE DECALOGUE. 55
well as of the child toward the parents ; yet the law speaketh ex-
pressly to the one, and not to the other. That the father beino-
in order of nature and in wisdom superior, might suspect his duty
to be written in himself ; father and mother are nomina pietatis,
officiorum vocabula, naturee vinoula. The duty then of superiors
is unfolded in the word father ; a minister is a father, a master a
father, a magistrate a father ; teaching them to be so well affect-
ed to their inferiors, as parents are to their children.
Again, the love of parents towards their chi];Vfen is so natural
and ordinary, that there is less need to put parents in mind of
their duty. But contrariwise children are not usually so dutiful
to their parents (as the school speaks). Love descends, rather
than ascends ; the benefactor loves more than the beneficiary.
And therefore it was necessary to admonish them of their love :
neither is G-od content with a bare precept, but hath adjoined a
promise, " That thy days may be long," for there is no reason he
should enjoy long life, who dishonoureth those of whom he received
life : but if God shorten the days of dutiful children, and instead
of long life give them everlasting life ; he doth not break, but
keep his promise : for he doth promise lon^ life, not absolutely,
but so far forth as it is a blessing ; "that it may be well with
thee : and that thou mayest live long on earth," Eph. vi. 3.
THE SIXTH COMMANDMENT.
The negative part forbiddeth all evil, and that is S '^^^""^S^^'
committed against our neighbour three ways : In \ '
Deed.
But because bad deeds are worse than bad words, and bad words
worse than bad thoughts, it pleased the God of order first to for-
bid bad deeds: "Thou shalt not kill. Thou shalt not commit
adultery, Thou shalt not steal." Then bad words : " Thou shalt
not bear false witness." Last of all, bad thoughts : " Thou shalt
not covet thy neighbour's house," &c.
^ Life, " Thou shalt not kill."
All our bad deeds against S Honour, " Thou shalt not commit
Our neighbour, concern his \ adultery."
V. Goods, " Thou shalt not steal."
*' Thou shalt not kill." To wit, a 7nan : for to kill other Uving
5
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things is not forbidden ; and the reason is plain, because they
were created for man, and so man is master of their life. But
one man was not created for another man, but for God ; and
therefore not man, but only God is master of our life ; for a ma-
gistrate doth not put malefactors to death .as master of their life,
but as a minister of God ; and so by consequence not murder, but
an act of justice, " tSueli as strike with the ssvoixl, shall perish
with the sword ; " that is, such as take the sword upon their own
authority : But if God put a sword into their hand, then they
may, then they must strike. In a word, killing is unjust, when
either it is done without authority, or by public authority upon
private grudge ; non amore justititc, sed libidine vindictfc. Con-
cerning inward rancour and outward disdain, in deed, word or
gesture, see the Gospel, Dom. 6, post. Trin.
THE SEVENTH COMMANDMENT.^
In this Commandment are forbidden all unchaste lusts, as well
burning within, as breaking forth,
i Ribald talk, Ephes. iv. 29.
t xVllurements < Wanton looks, Gen. vi. 2, xxxix. 7.
Into N ^ Lascivious attire, Isa. iii. 16.
f Acts of uncloanness.
Acts of uncleuu- ( Committingfilthi- 1 Amnnofthe same sex: Rom. i. 27.
ness. unnatural: as | ness with ( A beast: Levit. x\^ii. 23.
Adultery : when botli, or one of the parties are married : Deut. xxii.
22.
^ , Fornication : between f Deflowering of virgins, Deut. xxii. 28.
I a. lira , -j piurrle persons: as } Hunting of common wliores. 1 Cor. x. 8.
I Incest : with such as be witliln the degrees of consanguinity or af-
[ fuiity piohibited in law : Levit. xviii. 6.
k^in in this kind is more dangerous than in another, because a
man can hardly repent heartily for it. The murderer, and swearer,
and thief, becoiuc many times exceeding sorrowful after the fact:
but the wanton (as Ilievome notes) even in the midst of his re-
pentance sinneth afresh : the very conceit of his old pleasure doth
occasion a new fault; so that when his devotion ends, he presently
begins to repent that he did repent. Example hereof Augustine,
who being in the heat of his youth (as himself writes of himself)
begged of God earnestly the^gift of continency : but, saith he, to
THE DECALOGUE. 67
tell the truth, I was afraid lest he should hear me too soon : JMale-
bam enim expleri concupiscentiam quara extingui. See the Cios-
pel, Dom. 15, post. Trin.
Too much.
tie.
THE EIGHTH COMMANDMENT.
This overthroweth Anabaptistical and Platonical community ;
for if all things ought to be common, and nothing proper in pos-
session, how can one man steal from another ? All laws of giving,
buying, selling, leasing, letting, lending, are vain, si teneant, omnes
omnia, nemo suum.
A man may transgress tliis Com- f To himself, in spending < rp ^ !^'
mandment in being a thief ( To others. I ioo ht
f Wasting more than he shonld in gaming, diet, bravery ; such are
rp 1 J arrant cutpurses unto themselves.
00 rauc.i -j Qgm„g ]ggg tj-jg^j^ jjg should : Ignavi et prodigi sunt fure^, saith
[ Melancthon.
As a spend-all, so a get-nothing is a thief to his estate : " Poverty
comes upon him as an armed man :" Proverbs xxiv. 34. An idle
person is poverty's prisoner, if he live without a calling, poverty
hath a calling to arrest him.
He that spends too little on himself, as the covetous wretch, is
a robber of himself also. He keeps his belly thin, that his purse
may be full, he cannot afford himself so much as an egg, lest he
should kill a chick : whereas a poor man doth want many things,
a rich miser wants every thing : like Tantalus up to the chin in
water, and yet thirsty. The which (as Solomon calls it) " is an
evil sickness :" Eccles. vi. 2,
Openly, which is plain robbery: so little practised, or so much pu-
nished in King Alfred's reign, that if a man had let foil his
purse in the highway, he might with great leisure, and good
Toothers -j assurance have come back and taken it up again.
Secretly, which is properly called stealing. And this offence is
manifold, for there is not only theft of tlie hand, but of the heart
and tongue.
Covetous greediness is theft in heart : for howsoever it be a
maxim in our law, Yoluntas non reputabitur pro facto, nisi in causa
proditionis : sed exitus in malefioiis spectatur, et non voluntas dun-
taxat ; yet it is a breach of this law, covetously to desire that which
is not ours, albeit we seek not to get it wrongfully. Their hearts,
saith Peter, are exorcised in covetousness : and Chrysostom plainly,
The covetous man is a very thief; far et latro. The fathers of the
6Q OFFICES FOR PUBLIC WORSHIP.
law write that thieves are called felons, of our ancient word fell or
fierce ; because they commit this sin with a cruel, fell, and mis-
chievous mind : teaching us hereby that a felonious intent is a
principal in thievery.
There is also theft of the tongue, by lying, flattery, smoothing,
&c. So we read, that "Absalom stole the hearts of the men of
Israel," and so false Ziba stole the goods of his master Mephibo-
sheth.
So flatterers and parasites are great thieves in court and coun-
try: not only dominorum suorum arrisores, sed etiam arrosores :
and therefore let a flatterer be in your Pater noster, but not in
your creed : pray for him, but trust him no more than a thief.
Frauds in buying and selling are reduced to stealing, because
he that useth such deceits, secretly taketh of his neighbour more
than his due : but oppressions and unjust extortions are reduced
by Divines unto robbery, because the cruel tyrant exacteth more
than his own manifestly : not to pay debts, is reduced unto both :
unto robbery, when a man to the great hindrance of his neighbour
can and will not : unto stealing ; when he partly will and cannot ;
I say will partly ; for if he desire wholly with all his heart to pay
the utmost farthing, God assuredly will accept of votal restitution,
as well as of actual ; and it is not a sin, though it be a sore.
THE NINTH COMMANDMENT.
Next to the prohibition of injuries in deed, follow the wrongs
against our neighbour in word : " Thou shalt not bear false wit-
ness : " and that fitly, because, lying is cousin german to stealing.
If thou wilt show me a liar, I will show thee a thief. — Erasmus.
This precept condemns all manner of lying ; for albeit one
worse than another, yet all are naught. " The mouth that speak-
eth lies slayeth the soul ; " Wis. i. 11 ; and Psal. v. 6. " Thou
shalt destroy them that speak leasing." See G-ospel, Dom. xv.
post. Trinit.
Beside lies ; every thing whereby the credit of I Contumely,
our neighbour is impaired, especially those three < Detraction,
sins of the tongue ; ( Cursing.
A contumely is an injurious word, spoken with an injurious
inind, to the dishonour of our neighbour ; I say with an injurious
THE DECALOGUE. 69
intent, otherwise when it is uttered by way of advice to direct or
correct, as a father sometimes speaketh to his child, or a master
to his scholar, or a pastor to his people, as Paul ; "Ye foolish Gala-
tians ; " out of some heat, but yet not out of any hate, then it is
no contumely or sin.
Or in merriment, not in malice : " There is a time to laugh,"
and so by consequence a time to jest : when a witty conceit may
profit and administer grace to the hearer. He that said the Duke
of Gruise was the greatest usurer in France, because he turned all
his estate into obligations, hereby gave this honest advice, that if
he should leave himself nothing, but only have many followers
bound to him for his large gifts, in conclusion he should find a
number of bad debtors. He that called his friend thief, because
he had stolen away his love, did not wrong, but commend him.
It is lawful also to jest at the vanities of irreligious men, ene-
mies to G-od and his gospel ; as Elijah did at the foppish idolatry
of Baal's priests. A friend of mine said of an upstart gallant in
court with a jingling spur, that he had a church on his back, and
the bells on his heels.
Every lay-papist must believe as the Church believes, albeit he
know not what the Church believeth ; he must also worship the
consecrated bread, and yet knoweth not whether it be consecrated
or no ; for to the consecration of the host, the priest's intention is
required, which no man knows but God, and himself. So that if
a man tell his popish acquaintance that he is a blind buff, to wor-
ship and believe he knows not what, it were no contumely ; be-
cause it did proceed out of zeal to God, and love to him ; only to
rectify his error, and not to vilify his person.
The second fault reduced to false witness is detraction, in
speaking evil of our neighbour ; and it is done by reporting that
which is false, and sometimes by telling that which is true, but
secret ; whereby the credit of our neighbour is lessened with
those, to whom his sin was not known before ; for as a man may
flatter in absence, namely when either the virtue is absent, or the
occasion, and so the praise is not kindly, but forced either in truth,
or in time ; so likewise a man may slander his neighbour in speak-
ing the truth unseasonably, without discretion out of time and
place. A tale tossed from mouth to mouth increascth as a snow-
ball, which being little at the first, growcth to a great quantity.
Now the backbiter is bound in reason and religion to restore the
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good name of his neighbour, which he by detraction hath taken
away ; and that is exceeding hard, for a man's honest fame is like
the merchant's wealth, got in many years, and lost in an hour.
Wherefore speak well of all men always, if it may be done with
truth ; and when it cannot, then be silent : or else interrupt evil
detraction with other meet and merry communication, as Samson
at his marriage feast propounded a riddle to his friends, hereby to
stop the mouths of backbiters, and to occupy their wits another
way. Bernard excellently, the tale-bearer hath the devil in his
tongue ; the receiver, in his ear.
The thief doth send one only to the devil, the adulterer two :
but the slanderer hurtoth three ; himself, the party to whom, and
the party of whom he telleth the tale.
The third fault is malediction : a grievous offence, when it is
spoken with hatred and a desire that such evil come upon our
neighbour ; but when it is uttered upon some sudden, without re-
gard to that we speak, it is less evil, yet for all that always evil ;
because from the mouth of a christian, who is the child of God by
adoption, nothing ought to pass but benediction.
THE TENTH COMMANDMENT.
The former precepts intend thoughts and desires, as well as act
and practice : for the Law-giver is a spirit and therefore must be
worshipped in spirit ; yet lest we should pretend ignorance, G-od in
this Commandment giveth especial order for them. Or as others ;
the former precepts did condemn the settled thought to do mis-
chief : but this, even the first inclination and motion to sin, though
a man never consent, but snib it in the beginning : Rom. vii. 7,
" Thou shalt not lust or desire."
/ 1. By covetinij the goods ^ and house.
Now we sin three \ of our neighbcar, 1 Moveable: as his ox and
ways in this kind : \ ^ ass, &c.
Immoveable; as his land
^)
J 2. By coveting his wife.
3. By plotting treason and murder.
To covet his goods is against his profit, which is dear to him : to
covet his wife is against his honour, which ought to be more dear :
to covet his blood is against his life, which of all M^orldly things is
most dear.
Whereas it is objected, that desire of murder is not forbidden in
THE DECALOGUE. 7|
particular, as the desire of theft and adultery ; for the command-
ment saith, Thou shalt not covet thy neighbour's house, Thou shait
not covet thy neighbour's wdfe ; but it is not said, Thou shalt not
covet thy neighbours blood. xYnswer is made, that a man doth not
desire any thing principally, but that which bringeHi him some
good, at least in appearance. And so he desireth adultery, because
it bringeth delight ; he desireth theft, for that it bringeth profit :
but murder bringeth no good at all ; and therefore it is not desired
for itself, but only to attain to theft, or adultery, or some such de-
signment.
So that God having forbidden expressly the disordinate desires
of delectation and gain, consequently forbade desires of murder,
which is not coveted but for unlawful profit and pleasure. Thus
perfect righteousness is fulfilled when we wrong not our neigh-
bour either in deed, or in word, or desire ; but contrariwise do good
unto all, speak well and think charitably of all.
Now the reason why the Church appoints the Decalogue to be
read at. the Communion, is evident ; namely, because the law is a
schoolmaster unto Christ ; teaching us to know sin, and by know-
ing of sin to know ourselves, and knowing ourselves to renounce
ourselves, as of ourselves unable to do any thing, and so come to
Christ, who doth strengthen us to do all things. Almighty God
(saith Luther) hath written his law, not so much to forbid offences
to come, as to make men acknowledge their sins already past, and
now present ; that beholding themselves in the law's glass, they
may discern their own imperfections, and so fly to Christ, who hath
fulfilled the law, and taken away the sins of the whole world.
For (as the reformed Churches of Scotland and Geneva speak) the
end of our coming to the Lord's table, is not to make protestation
that we are just, and upright in our lives ; but contrariwise we
come to seek our life and perfection in Jesus Christ : being as-
suredly persuaded that the Lord requireth on our part no other
worthiness, but unfeignedly to confess our unworthiness. So that
(our enemies being judges) it is well ordered that the Command-
ments are rehearsed in the ministration of this holy Sacrament.
Let the novelists here blush, who calumniously censure our Church
for omitting in the proem of the Decalogue one half line ; when as
themselves in their own Communion books have left out all the
whole law. This indeed occasioned me to remember an observa-
tion of ComminiiBus upon the battle of Montlechery, that some lost
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their offices for running away, which were bestowed upon others
that ran ten leagues further. " Hypocrite, first cast out the beam
out of thine own eye ; and then shalt thou see clearly to cast out
the mote out of thy brother's eye."
"LET YOUR LIGHT SO SHINE BEFORE MEN," &c. Matt. v. 16.
The Lord's Supper is called a sacrifice by the learned ancient
doctors, in four respects.
First, Because it is a representation and memorial of Christ's
sacrifice on the cross : 1 Cor. xi. 26, " As often as ye shall eat this
bread, and drink this cup, ye show the Lord's death until he come."
So St. Ambrose, Christ is daily sacrificed in the minds of believers,
as upon an altar : Semel in cruce, quotidie in sacramento, saith
Lombard.
Secondly, Because in this action we offer praise and thanks-
giving unto God, for the redemption of the world ; and this is the
sacrifice of our lips, Heb. xiii. 15.
Thirdly, Because every communicant doth offer and present
himself body and soul, a living, holy, acceptable sacrifice to the
Lord, Rom. xii. 1. The which excels the sacrifices of the priests
in old time ; for they did ofter dead sacrifices, but we present our-
selves a lively sacrifice to God.
Fourthly, Because it was a custom in the primitive Church at
the receiving of this blessed Sacrament to give large contribution
unto the poor, a sacrifice well accepted of God, Heb. xiii. 16.
Now the Church allowing and following this good old custom, stirs
up the people to give cheerfully by repeating some one or two
choice sentences of Scripture best fitting this occasion, as Matt. vi.
19 ; Matt. vii. 12, &c.
These kinds of oblation are our Church's offertory, and unbloody
sacrifices offered by the whole congregation unto the Lord : so far
differing from popish sacrificing, as St. Paul's in London, is from
St. Peter's in Rome.
1 COR. II. 28.
The sum of the Minister's Exortation before the communion, is
THE DECALOGUE. 73
contained in these words of Paul: "Let a man therefore examine
himself, and so let him eat of this bread, and drink of this cup."
,„, . , . , » A preparation, '• Let a man examine," &c.
Wherem observe two points : j ^ j^articipation, <' And sp let him eat," &c.
( Parties, ( Examining, a man, that is, every man.
In the first note the < { Examined, himself.
I Parts.
Beza translates, and Erasmus expounds •^v^puTi-oq^ quisque : so
the word is used, John iii. 27, " A man can receive nothing except
it be given him from heaven :" and John vii. 46, " Never man
spake like this." A man then in this place signifieth every man,
subject, sovereign, priest, people. The which observation over-
throweth utterly Romish implicit faith. Every layman ought to
turn confessor, and examiner, endued with sufficient knowledge
for this heavenly business : he must look not only through the
spectacles of the priest, but also see with his own eyes, able to try
himself.
" Himself." For that is the duty ; not another, for that is a
fault. We must not be busy bishops in other men's dioceses, but
meddle with our own business ; we must not break our neighbour's
head with the Pharisee, but smite our own breast with the
Publican.
St. Augustine complained of men in his time, that they were
curious to know the lives of others, but slow to correct their own ;
and reverend Hooker, of men in our time, that their virtue is
nothing but to hear gladly the reproof of others' vice ; like tailors,
who measure, like barbers, who cut all others except themselves.
But our Saviour Christ would not have us to gaze on the mote in
our brother's eye ; but rather to pull out the beam in our own
sight. And his Apostle here not to pry into others, but to try our-
selves ; not but that others according to their several charge, must
examine others, as parents must examine their children, Exod. xii.
26, 27, and masters must examine their household, Gren. xviii. 19,
and pastors must examine their parishioners, as here Paul corrected
and directed the Corinthians : and for this cause the names of all
communicants are to be sent unto the minister, that there may be
made trial of all : yet if parents, and masters, and ministers omit
this examination, every one must be both able and willing to
prove bimself.
The parts of examination are concerning the <
^ ° ) Matter.
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( Uprightly.
For the manner, a trial is to be made < ^.t .,
' i JNecessarily.
The former is implied in the word examine ; which notes a dili-
gent and exact inquiry, such as lapidaries and goldsmiths used to
find out true metal from counterfeit, good from bad. As the
Shunamite sought for Elisha, Mary for Christ, the woman for her
lost groat ; so we must search as if we would find, search until
we find. Many men examine their bad manners, as they do their
bad money, seek as if they would not see, search as if they would
not understand. They decline sin through all the cases, (as one
notes,) in Nominative per superbiam, in Grenitivo, per luxuriam,
in Dativo per simoniam, in Accusativo per detractatione, in Yocativo
per adulationem, in Ablativo per rapinam ; and yet they will not
acknowledge their sins in any case. "When other men's examina-
nion hath found them out, excuses are ready : Non feci : si feci,
non male feci : si male feci, non multum male : si multum male,
non mala intentione ; aut si mala intentione, tamen aliena per-
suasione. (I did it not : If I did it, I did it not badly ; if it was bad,
it was not very bad ; if very bad, I intended no evil : if with evil in-
tention, it was by the persuasion of another. Wherefore as the
prophet said, "If ye will ask a question, ask it indeed:" so if ye
will examine yourselves, examine earnestly, thoroughly, uprightly.
For examination must be made necessarily. This we may gather
out of tlie word therefore : whosoever shall eat this bread, and
drink the cup of the Lord unworthily, shall be guilty of the body
and blood of the Lord : " Let a man therefore," &c.
Trial of ourselves then is ne- ^ Duty,
cessary, both in respect of our \ Danger, if we neglect this duty.
In respect of our duty : for Christ in his first institution used a
commanding term, "do this." Do this in remembrance of me:
so that it is not in our choice to do it, or not to do it. If any be
not fit, he must endeavour to make himself fit : and the way to
make fit, is examination : " Let a man examine himself there-
fore," &c.
Secondly, Trial is necessary in regard of the danger, if we re-
ceive the Lord's Supper unworthily.
Danger in respect of I ( General : verse 29.
( The punishment for lliis sin in ( Particular: veri
Now the matters in wliich every Communicant | Faith,
must be examined, are summarily two ; ( Repentance.
THE DECALOGUE. 75
These two (like Hippocrates' twins) must go together hand in
hand. For there is no true repentance without faith, nor lively
faith without repentance. B. Latimer said well, lady faith is a
great state, having a gentleman usher going before her, called
agnitio peocatorum, and a great train following after her, which
are the good works of our calling. He that saith he doth repent,
when he doth not believe, receives the Sacrament ignorantly : and
he that saith ho doth believe, when as he doth not repent, receives
the sacrament irreverently : both unworthily.
„, ^ r r -.1 ( Knowledge.
The parts of faith are j Applicatron.
C Generation, how he was created according to God's
„ „ • . I image, in holiness and righteousness.
Every Comrrinnicant ^y l,.;,^;^^ how he fell from that estate, and all
ought to know the three 1 ^^^ posterity with him.
general pomts of holy ] Regeneration, how he was again restored and re-
rehg.on: namely, man s j J^.^^^^^^ j^^ (.j^,-^.., passion, of which this Sacra-
[ ment is a sign and seal.
In more particular, every Communicant must understand the
number and nature of the sacraments. Our Saviour Christ or-
dained in his Church only two sacraments, as generally necessary
to salvation, that is to say. Baptism, and the Supper of the Lord.
Baptism is a sacrament of initiation and insition, assuring the first
receiving into the covenant of grace : whereby men are matricu-
lated and admitted into the congregation, and made members of
Christ. For this cause the sacred Font is placed at the very door
and entrance into the Church : but the communion is a sacrament
of confirmation, to strengthen our faith, and cherish grace re-
ceived : and therefore the Lord's Table by good order is placed in
the best and highest room of the Church. Baptism must be re-
ceived of one but once, because we cannot be born twice, one
beginning in Christianity is enough : but the Lord's Supper often,
because we need daily to be nourished in the faith of Christ : once
born, fed alway.
The nature of this sacrament is made known by the names in
holy writ given unto it.
Whereof I note principally two : the | & t- 1 1 •-^ .
( Communion.
' Time, being instituted in the night that Christ was betrayed,
as his farewell token.
A supper in
regard of the - Things, because it is a holy feast (as Augustine said) Non
dentis, sed mentis : not so toothsome, as wholesome: not
corporal meat, but spiritual Manna.
76 OFFICES FOR PUBLIC WORSHIP.
The Lord's Suppor
in tliree respects :
' 1. Because it was ordained by the Lord : 1 Cor. xi. 23.
2. Because it was instituted in remembrance of the
Lord : Luke xxii. 19.
3. Because it was in the Primitive Church usually re-
ceived on the Lord's day : Acts xx. 7.
It is called a communion in respect of the common union among
ourselves, having at that time more specially perfect peace with all
men : or a communion in respect of the public participation, as
being a common mess, not a private mass proper to one, as the
Popish priests use it ; or a communion, as being a sign and seal of
our communion with Christ : for his graces are conveyed unto us
by the preaching of the Word, and administration of the sacra-
ments.
Hence the sacraments (as Paschasius observes) have their name.
Sacramenta dicuntur a secreto, eo quod in re visibili divinitas
intus aliquid, ultra secretins efficit. In the words of our Church :
" Sacraments are visible signs of invisible grace, ordained of God
as badges and sure witnesses of his good-will towards us." It is
meet every Christian should understand these and the like plain
principles of holy faith : but exact knowledge to discuss contro-
verted points about the sacraments is not required : according to
that of Clu-ysostom, " The table of the Lord is not prepared for
chattering jays : but for high-towering eagles, who fly thither
where the dead body lieth." It is not for subtle sophisters, but
for simple believers ascending up to Christ upon the wings of
faith, and therefore the Communicant must not only know, but
apply that in particular, which he believeth in general : as that
Christ's body was crucified for him, and his blood shed for him.
He that understands, and believes, and applies these things, ex-
amineth his faith as he should.
Tv, «„> „ * * • ( Contrition for sin past.
In our repentance we must examine) r> , .• * ^ ^ r
«,„ • * -Mi-, \ Reso union to prevent, so iar as we
two points especially : to wit. our ) n • . '
^ ^ ■' ' ( can, all sm to come.
For the first, Pa^nitcntia est quasi punientia. Poenitere (saitli
Augustine) is poenam tenere.
"We must therefore wee]) with Peter, and water our couch with
David, and put on sackcloth with Nineveh : nay, we must rend
our heart. " For a broken spirit is an acceptable sacrifice to the
Lord." Oh precious gift ! sin produces sorrow, sorrow washes
away sin. As the worm bred in the tree devours the tree : so
THE MINISTER'S EXHORTATION BEFORE THE COMMUNION. 77
sorrow brought into the world by sin, doth overthrow sin : so good
is Grod to turn curses into blessings, and grief into grace. If thy
heart be not thoroughly touched for sin, become sorry because
thou art no more sorry : resolve to be more resolved. For (as one
wittily) factum infectum, si non sit cor affectum. If Joseph of
Arimathea wrapped the body of Christ in clean linen, how darest
thou receive it with an unclean soul ? If thou wilt not kiss a
prince's hand with a foul mouth, eat not the Lord's body with a
foul mind. " Let a man therefore examine himself," &c. "And
so let him eat of this bread, and drink of this cup." Havino- thus
examined examination, I come now to the participation.
"And so let him eat," &c. Of which words I purpose to speak
first jointly, then severally. Considered jointly, they confute
three popish conclusions, as first, the reservation, elevation, cir-
cumgestation, adoration of the bread. Our Apostle saith here
plainly, that the bread must be taken and eaten : Ergo, not to be
reserved, nor carried about, nor lifted up, nor kept in a box to be
worshipped.
Secondly, to take, to eat, to taste, to drink, to do this in remem-
brance of Christ, are actions of the living, only pertaining to the
living : and therefore the Papists are deceived, holding the mass
to be a propitiatory sacrifice both for the quick and the dead.
How can the dead eat or drink, taste or take ? Ergo, neither the
duty nor the^benefit belongs unto them, but only to those alive ;
who first examine themselves, and after eat of this bread, and
drink of this cup.
Thirdly, the conjunction of these two : " Let him eat of this
bread and drink of this cup," abundantly proves, that both parts
of the Lord's Supper ought to be ministered unto all : Ergo, the
Papists in denying the cup imto the Laity, wrong both God and
his people, by defrauding them of this comfort. As every one
must examine, so every one both eat, and drink : not only drink,
and not eat ; or eat, and not drink : but both eat, and drink.
Christ foreseeing this Papistical error, said in his first institution,
" Drink ye all of it : " he took the bread and said only, take, eat,
indefinitely : but when he took the cup, he did add an universal
note, Bibite omnes, Drink ye, drink all ye.
"We conclude therefore with Cyprian, Adulterum est, impium
est, sacrilegum est, quodcunque humane furore instituitur, ut dis-
78 OFFICES FOR PUBLIC WORSHIP.
positio divina violctur. Christ is tho truth, and the way to the
truth : Ergo, non aliud fiat a nobis, quam quod pro nobis prior
fecit. Thus much of the words jointly. Now of every one sev-
erally.
" And so." Let there be first preparation, and then participa-
tion : when a man is thus examined, let him thus eat. Let him
eat : The which are not words of permission, only leaving it to
his choice, whether he will cat or not eat : but they are words of
Paul's commission, insinuating that he must eat necessarily, not
upon custom, but upon conscience. For it is not said here, let
him, if he have no let at home, or occasion of absence abroad : if
he be neither displeased with his pastor, nor angry with the people :
but let him (without all let) examine, and then let him (without
all let) eat of this bread. Eat : Christ in his first institution saith,
take and eat. First take, then eat : take not only into your
mouths, but into your hands : hereby representing the soul and
faith ; for the taking of the bread and wine into our hand, sealeth
our apprehension of Christ by the finger of faith ; John i. 12.
" As many as received him, to them he gave power to be the sons
of G-od ; even to them that believed in his name." Eating of the
bread, and drin]\:ing of the wine, sealeth our application of Christ
incorporated into us mystically, 1 Cor. x. 16. For by the strength
of faith we chew the cud, as it were, and make Christ our own.
Yet herein observe a great difference between corporal food and
this heavenly bread ; for the one digested is made like us, but the
other received into our soul maketh us like it. This action then
of taking is very significant, and therefore I see no reason why
the Priest altering Christ's ordinance, should give the bread into
the people's mouth only, not into their hand. First, the word
^xfieh signifieth properly to take with the hand. Secondly, it is
against the rules of common civility, that men of discretion, such
as Communicants ought to be, should be fed like children, having
their meat put into their mouth. Thirdly, if this taking be not
construed of the hand, but of the mouth, there is an idle repeti-
tion and plain tautology in the words of Christ ; for eating notes
oral receiving, and therefore taking must imply manual receiving.
Fourthly, it was the custom of the primitive Church, as we read
in Euscbius and Cyril. How wilt thou (saith Ambrose to Theo-
dosius) receive the Lord's body with a bloody hand ?
The papists answer, that the Church altered this custom, be-
THE MINISTER'S EXHORTATION BEFORE THE COMMUNION. 79
cause some reserved the bread for magical spells, and superstitious
uses. A silly sliift, for no abuse can take away the use of that
which is simply good. The Bible must be read, albeit some per-
vert it to their destruction : the Word of God must be preached,
howsoever it be unto some the savour of death unto death : and so
the bread according to Christ's institution must be taken, albeit
haply some keep it to wicked and idolatrous purposes.
*' This bread." The nice distinguishing of the school is like the
pealing of an onion ; they pull off so many skins until at last there
is no skin. They turn and toss the words of Christ's institution,
"this is my body," so long, till they bring all that Christ said and
did at his last supper unto nothing. For so we read in their gloss,
that hoc doth signify^ nothing. Omnipotent creatures I who make
of something nothing: and again of this nothing something; yea
Christ, who made all things; for by pronouncing of these words,
hoc est corpus meum, they make their Maker, a dozen gods at
once with one sentence. This is a pronoun demonstrative, non
individuum vagum, any thing, or a nothing. Stephen Grardiner
herein forgot his grammar and logic too. For hoc, doth determine,
and must, as Paul teacheth, and the circumstances of the gospel
import, be restrained unto the bread. Jesus took the bread, and
when he had given thanks, he brake (no doubt the bread) that he
took, and gave to the disciples the self-same that he brake, saying,
take ye, eat ye this that I give you, this is my body. What this
could our Saviour mean, but this that he gave, this that he brake,
this that he took ? which by the witness of truth itself was bread.
If the papists imagine that he took bread, but brake it not ; or
brake it, but gave it not; they make the Lord't^ Supper a merry
jest, where the latter end starteth from the beginning, and the
middle from them both. Either they must dissent manifestly from
the proposition of Christ, and exposition of Paul, from all the Fa-
thers, and some of their own followers : or else admit our interpre-
tation, this bread is my body : and if we resolve the words of Christ
so, they cannot be proper, but figurative ; this bread is the sign
and seal of my body.
"Bread." It pleased our Saviour to make bread the outward
element in his holy Sacrament, for the manifold analogies between
it and his body. First, As bread is the strength and state of our
natural life ; so Christ is for our spiritual, being all in all.
Secondly, As bread is loathed of a full stomach, but most ac-
80 OFFICES FOR PUBLIC WORSHIP.
ceptable to the hungry soul; so Christ is most welcome unto such
as "hunger and thirst after righteousness."
Thirdly, As bread is usual and daily ; so Christ should be to the
Christian, feeding on that bread which came down from heaven,
the soul's ordinary refection.
Fourthly, As bread is made one loaf of many grains ; so we that
are many are one bread, and one body, because we are all par-
takers of one bread.
Lastly, As corn is cut down with the scythe, threshed in the
barn with many stripes, torn in the mill with much violence, then
bolted and sifted, last of all baked with extreme heat in the oven,
and all this, that it may be fit meat for our body ; so Christ, in his
ripe age was cut down by cruel death, his body was whipped, his
flesh rent asunder, his soul was as it were melted in the fiery fur-
nace of God's anger ; and all this, that he might become food for
our soul ; that we might eat of this bread and drink of this cup.
The like resemblances are between the wine and his blood ; for as
wine doth make glad the heart of man, Psalm civ. 15, so the pre-
cious blood of Christ, as flagons of wine, comforts the sick soul.
Paulinus sweetly :
In cruce fixa caro est qua pascor, de cruce sanguis
Ille fluit, vitanri quo bibO; corda lavo.
On the dear cross. From Calv'ry bursts,
Is hung the meat. The sacred wave,
Which through his loss. To quench my thirsts,
For food we eat. My soul to lave.
In this exhortation having St. Paul for our leader, and the
Church of Scotland for our follower : I hope we need not any
further examine, why the Church doth use this Scripture for this
purpose. Augustine's observation is good, it is insolently insane
to dispute about doing tliat which the whole Church does.
" LIFT UP YOUR HEARTS," &c.
Sursum Corda seems to be taken out of the Lamentations of
Jeremiah : chap. iii. ver. 14, and used in the Church at least three
hundred years before popery was known in the world. For
GLORIA IN EXCELSIS. 81
Augustine who lived within four hundred years after Christ, and
the blessed martyr Cyprian, who lived anno 259, make mention
of it in their writings often: Cyprian in ser. de orat. dominie.
Augustine de vera religione, cap. 3, and epist. 156, and (as
Cassander observes) epist. ad Dardan. et lib, de bono perseverantise.
Sursum corda then is no rag of Rome, no piece of popery, but used
in all liturgies of the ancient Church ; and that which may con-
tent the novelists most, it was borrowed, (as master Fox thinks,)
not from the Latin, but from Greek Churches, Howsoever, it is
exceeding fit : for Almighty God in his holy service requires our
heart principally, " Son give me thy heart :" so that when we
come to his temple, specially to his table, every one must say
with David, " I lift up my soul to thee." For (as the Church of
Scotland truly) the only way to Receive worthily the Lord's
Supper, is to lift up our minds by faith above all things worldly
and sensible, and thereby to enter into heaven, that we may find
and receive Christ, where he dwelleth, a point well urged also by
our Church : Hom. concerning the worthy receiving of the Sacra-
ment : part the first*
The papists entertain this clause still in the Roman Missale,
but it makes against their real presence. For if Christ's body, so
large in quantity, as it was on the cross, be present in the Sacra*
ment ; what need any man lift up his heart, when as he holds it
in his hand ? His body must be contained in heaven until the
time that all things are restored : it cannot descend down to us,
We must ascend up to it. So Nicholaus Cabasillo writes in his
exposition of the liturgy: the priest after some speech to the
people doth erect their minds, and lift up their thoughts, and saith
Sursum corda : let us think on things above, not on things below
They consent and say, that they lift up their hearts thither, where
their treasure is, even to heaven, where Christ sits at the right
hand of his Father.
LUKE IL 14.— '= GLORY BE TO GOD ON HIGH."
The Lord's Supper is called an Eucharist, because it is a
thanksgiving to God, for giving his Son to die for us : and there-
fore this hymn is so fitly sung by men on earth at the commemo*
ration of his death, as it was by the choir of heaven at the cele*
6
82 * OFFICES FOR PUBLIC WORSHIP.
bration of his birth : for our reconciliation and peace with God, is
ascribed in holy Scripture to Christ's passion especially ; Rom. v.
10 ; Heb. ix. 12, 15.
Some make tlireo parts of L Treble, " Glory to God on high."
this song, which (if you < Bass, *' Peace on earth."
please) call the ( Mean, " Good- will toward men."
Others have divided it { The first concerning God's glory.
into two : ^ The second, touching our good.
For peace on earth, and good will toward men are both one : be-
cause our peace with God is not from our good-will toward him :
but altogether from his good- will toward us. " It is God (saith
Paul) that maketh in you both the will and the work :" and there-
fore the Romish translation, "In earth peace, to men of good
will :" and the Romish gloss, that " Christ brings no peace, but to
such as be of good will," are insufficient, and condemned even by
their own mouth : as we may read in the Commentaries of
Arboreus, Cajctan, Jansenius, Maldonatus upon the place. Con-
cerning other scholial, or scholastieal observations upon the text, I
refer the reader unto Beauxamis, Erasmus, Calvin, and other
learned expositors ; especially to Jacobus Perez de Valentia, who
compiled a whole treatise on this hymn.
It was first used in the Communion (as it is thought) by Theles-
phorus a good man, and a glorious martyr, anno 254, Januar. 5.
That which followeth in our communion book, wo praise thee, we
bless thee, was added by that famous Bishop Hilary : singing it
first in his own Church, anno 340, and after brought into the
Churches by Pope Symmachus, anno 510, the Churches of Scot-
land use the like form of thanks at their Communion. And there-
fore the novelist can mislike nothing in this hymn, but that which
all others like most. Antiquity.
'^TJIE GRACE OF OUR LORD JESUS CHRIST," &c. 2 Cor. .mil 13.
The tw^o fiends that torment us, are sin, and a bad conscience :
grace rclcaseth sin : peace doth quiet the conscience. Paul there-
fore begins his Epistles w^ith grace and peace : and the Church
ends her devotions cither with "the grace of our Lord Jesus
THE GRACE OF OUR LORD, ETC. 83
Christ," &c., or with " the peace of Grod which passeth all under-
standing," &c. But because there can be no peace with Grod, ex-
cept we have the grace of Christ : first and chiefly Paul desireth
grace, then Peace : Rom. i. 7. " Grace be with you and peace."
Because (I say) grace comprehends in it every good and perfect
gift, by which only, we are whatsoever we are : Paul doth not only
begin, but end his writings also with this one clause specially,
" G-race be with you," &c. But above the rest, the conclusion of
this excellent Epistle is most full : and therefore worthily received
of our and other Churches, as the fittest close, to shut up our pub-
lic prayers. In it observe Paul's affection towards the Corinthians,
amplified,
r Extension: in re- ^ ^hing : ''The grace of Christ the love of Goci,
With J gardofthe j the cornmumon of the Holy Ghost.''
I *= (Persons: "With you all.''
{ Intention: Amen.
rni , If 1 C Election, to the love of the Father.
ihe vrork oi our sal- ) n i !■ * *i c .^ c
„^.- • x 1 ■ "i Redemption, to the grace 01 tlie bon.
vation is ascribed in our i <-, .-i .■ ' . .i ° • r *u tt i ot, ^
I banctihcation, to the communion ot the Holy Ghost.
So S. Ambrose doth expound this text pithily : " The love of
God sent us Jesus, the Saviour, by whose grace we are saved, that
we may possess this grace he communicates the Holy Spirit."
God the Father so loved the world, that he sent his only begotten
Son to die for our sins, and to rise again for our justification : and
God the Son, from God the Father, sent God the Holy Ghost which
crieth in our hearts Abba Father : applying to our comfort both the
love of God, and the grace of our Lord Jesus Christ.
The word God, is used here personally, not essentially : for the
fathers on this text note the blessed Trinity, that God is Trine in
number, one in Divinity. S. Hierom thinks that Paul foreseeing
the blasphemous Arian heresy, placed the second person in the first
room, God the Son before God the Father. Others affirm, that the
grace of Christ is named first, because it concerns us most. For
albeit the love of God in its own nature go before the grace of our
Lord Jesus Christ, " choosing us before the foundation of the
world," Ephes. i. 4, yet in our view the grace of the Lord Jesus
Christ goeth before the love of God : Rom. v. 10. " ¥/e are recon-
ciled to God, by the death of his Son :" we feel the mercies of the
one in the merits of the other.
It is a fruitful observation of Martin Luther, that Christian re-
ligion beginneth not at the highest, as other religions do, but at
84 OFFICES FOR TUBLIC "WORSHIP.
the lowest : it will have us to climb up to heaven by Jacob's lad-
der, whose feet touch the very earth. And therefore when thou
art occupied in the matter of thy salvation, setting aside all curi-
ous speculations of God's unsearchable counsels, all cogitations of
works, of traditions, of philosophy, yea and of God's law too, run
straight to the manger, embrace the little babe Christ in thine
arms, and behold him as he was born, sucking, growing up, con-
versant among men, teaching, dying, rising again, ascending above
the heavens, and having power above all things. This sight will
make thee shake off all terrors and errors, as the sun driveth away
the clouds. In a disputation with a Jew, Turk, Papist, Heretic,
concerning God's infinite wisdom, majesty, power ; employ all thy
wit and industry to be so profound and subtle as thou canst : but
in the matter of Justification, wherein thou dost wrestle with the
law, sin, death, and other spiritual enemies ; it is the best course
to look upon no God, but Christ incarnate, and clothed with thine
own nature : to fix thine eyes upon the man Jesus only ; who set-
teth himself forth unto thee, to be a Mediator, and saith, " Come
unto me all ye that labour, and are heavy laden, and I will refresh
yon." " To behold the Lamb of God, who taketh away the sins
of the world :" and so by the grace of Christ thou shalt under-
stand the love of God, thou shalt perceive his wisdom, power, ma-
jesty, sweetened and tempered to thy capacity :'thou shalt find the
saying of Paul to be most true, that "in Christ are hid all the
treasures of wisdom and knowledge :" that Christ in our justifica-
tion is all in all : and therefore good reason he should have the first,
and most place in this argument, that his grace should be named
first and last.
" The love of God," is the fountain of all goodness, (as Divines
speak,) the grace of graces : from which originally proceeds every
perfect gift and grace. For Almighty God hath not elected us in
regard of our works, or other worth : but contrariwise, because God
loved us, we do that which is acceptable in his sight. " I obtained
mercy of the Tjord (saith Paul) to be faithful, not because I ivas
faithful," as Lombard aptly.
The nature of this short treatise will not endure, that I should
wade far into this abyss. I remember Paul's exclamation, " 0 the
deepness of the riches both of the wisdom and knowledge of God,
how unsearchable are his judgments, and his ways past finding
out!" I come therefore to the Communion of the Holy Ghost: a
THE GRACE OF OUR LORD, ETC. 85
point more comfortable, than ordinarily felt, and yet more felt than
can be disputed. It is said, Gral. iv. 6. " God hath sent the Spirit
of his Son crying in our hearts Abba Father :" he said not calling,
but crying: and Rom. viii. 26, he calleth this crying "unspeaka-
ble groaning.-' When a man is tempted and afflicted, he feeleth
the strength of his enemies, and the weakness of his flesh : he feel-
eth the fiery darts of Satan, the terrors of death, the wrath of God,
all these cry out against him horribly : so that the perplexed soul
sees nothing but sin threatening, heaven thundering, the devil
roaring, the earth trembling, hell's mouth open and ready to swal-
low him up. But yet in the midst of all these, God's holy Spirit
crieth in our hearts, and this cry doth outcry the clamours of the
law, the bellows of hell, and howlings of infernal fiends : it pierceth
the clouds, and ascends up to the ears of God, insomuch that the
blessed Angels seem to hear nothing else but this cry : " The Spirit
helpeth our infirmities, and the strength of Christ is made perfect
through our weakness." For Christ is most powerful, when as we
are most fearful ; even when we can scarcely groan : mark the
words of Paul; "The Spirit maketh intercession for us" in our
temptation ; not with many words, or long prayers, he crieth not
aloud wdth tears, have mercy on me, 0 God : but only gives a little
sound, and a feeble groaning, as, "Abba Father:" this is but one
word, yet notwithstanding comprehends all things. Indeed the
mouth speaketh not, but the good afiection of the soul crieth aloud
after this manner : 0 Lord God of compassion and Father of mer-
cies, although I am grievously vexed on every side with affliction
and anguish ; yet am I thy child, and thou art my father in Christ.
This little word, or rather no word, but a poor thought, conceived
aright, passeth all the flowing eloquence of Demosthenes and Tully,
yea, Tertullian and all the orators that ever were in the world : for
this matter is not expressed with words but with groanings, and
these groanings are from the blessed Spirit. Thus you see the
large extent of Paul's affection, in regard of the thing wished unto
the Corinthians : " The grace of Christ, the love of God, the com-
munion of the Holy Grhost."
The second extension is in regard of the person, "be with you
all :" for the pastor must wish well, not only to the best, or to the
worst, but this prayer ought to be made for every one as well as
for any one. There is none so bad, but hath received some grace :
66 OFFICES FOR PUBLIC WORSHIP.
none so ^nod. hut liulli dihmI to rrofivc more erace. Wherefore
\ni\\ we still ''that the L'lacc of C'hrist may he with us all."
The Church of Mnirlaml fiiUls a third extension in re<;ard of the
time, "for evermore:" the which is im|ilied in the text also, for
tlie Corinthians (as we read in the fornjer epistle) were t-^aints by
calliiiir, and so doul^tless had received already the <^ace of Christ,
and had tasted of the love of G-od, throu^^h the fellowship of the
Holy (^host. He doth tlierefore now desire that the good work
be^m in them, may be perfect: that the grace received may con-
tinue with them, and increase daily unto the end, and in the end ;
that the love of God which cannot be greater secundum essentiam,
may be greater secundum elficientiam, appearing, growing, abound-
ing in them more and more for evermore.
AMEN.
. 1 • 1 7 c- • * .1.1 i Nominaliter,
Amen is used m holv bcripturc three i
/ r< 1 • 1 Tr" I \ N Adverbialiter.
ways, (as (Tabriel and Cxerson speak,) j ,^
• ^ ( Verbahter.
As a noun, for truth: Apoc. iii. 14, "These things saith Amen,
the faithful and true witness:" and so it is added in the conclu-
sion of every gospel, and of the wdiole Bible, as a seal to confirm
that which is written.
"In the beginning," is the first, "Amen," the last word of holy
writ, a stately beginning, a strange ending. For what is more
stately than antiquity? what more strange than truth? Hereby
teaching us that the Scriptures have Vetera and vera, which are
not together in any other writing. For in human learning many
things are uncertainly true, and more certainly untrue : only the
word of God is sealed with "Amen."
.Secondly, As an adverb, for verily : so Christ often in the go.'^pel
" Amen, Amen, dico vobis."
Thirdly, As u verb, signifying, "so b(^ it:"' l>cut. xxvii. IC).
I)ieet Jtmnis popuhis, Amen ; and so it is used in Taul's jirayer
expounded licrorc, and in all our collects: iusiimatiii<r our earnest
desire, " that those things which we have I'aillirully asked, may
be cHeetnally (tbtaiiied." And ihis crustom of answering the
minister in the (lluirch " \iiirii."" is ancient, as it appeareth in the
1 Cor. xiv. K) ; .Instin Martyr Apolog. 2, Hieron. prolog, lib. 2, in
epist. ad Galat. Augustin. in ei)ist. 107; Usum respondcndi Amen
AMEN. 87
antiquissimum esse patet, saith Bellarm. lib. 2, de Missa, cap. 16.
Here is open confession, I would the Church of Rome would make
open restitution also. For if the people must answer the priest
amen, then the priest must pray to the people's understanding :
and how shall they understand, except common prayer be said in
a common tongue ? A conclusion agreeable not only to the Scrip-
tures, as Bellarmine acknowledgeth, and to the practice of the
primitive Church, (as Justine Martyr and Lyra report,) and to the
patterns of other liturgies in South India, liluscovia, Armenia, but
even to their own constitutions, and mass book ; for their own
Clement, and their own Missal give order that the people should
answer the priest in many things ; and how this can be done well,
if the vulgar liturgy be not in a language vulgar, I cannot tell,
Paul cannot tell.
All may see (saving such as the prince of darkness hath
blinded) that their own pens have condemned their own prayers :
even the phrases extant yet in their service book : " Let us pray,
let us give thanks, we beseech, we offer, we praise, we bless, we
adore," specially the people's answering " Amen," evidently
demonstrates that the public devotions at the first institution were
common to pastor and people : not mumbled in a corner alone by
the priest, or chanted only by clerk and priest.
Thus I have briefly surveyed all our English Communion book,
the which, (as Hierom said of John's Apocalypse,) Tot habet sacra-
menta, quot verba : every tittle is grounded upon Scripture, every
Scripture well applied, every good application agreeable to the
most ancient and best reformed liturgies in all ages,
I beseech thee therefore (good reader) mark them diligently,
which cause division and offences contrary to the doctrine which
you have learned, and avoid them. For they that are such, serve
not the Lord Jesus Christ, but their own bellies, and with fair
speech and flattering deceive the hearts of the simple. So the
G-od of peace shall shortly tread down Satan under our feet, and
in fine translate us from this jarring on earth, unto the well
agreeing choir of heaven, where all sing in unity and uniformity ;
blessing, and glory, and wisdom, and thanks, and honour, and
power, and might, be unto oiir Grod, for evermore. Amen.
LEGE ET AGE ; VIVE ET VALE.
ANALYSIS OF THE LESSONS.
ADVENT SUNDAY.
THE ADVENT OF CHRIST AND CLEANSING OF THE CHURCH.
Isaiah, Chs. i. & ii. Luke, Ch. i. to v. 39. Romans, Ch. x.
The services of this season direct our attention to the first and
second advent of our Lord : and the Collect for this day asks
grace to aid us in reforming our habits of life.
Isaiah declares the causes why Grod afflicts his people, and why
he will not hear their prayers.
' 1. Ingratitude, in forgetting God's goodness, ch. i.
vs. 2, 3.
Note these four things 2. The reproach, which ensued on their application
in the conduct of the < for foreign aid, from heathen nations, ch. ii.
members of the Church. ver. 6.
3. Their injustice and oppression, ch. i. vs. 16, 17.
4. Insincerity in worship, ch. i. vs. 13, 14.
In consequence of these things the prophet declares that God
will change his course ; and instead of seeking to reform the
people by afflictions administered with a father's kindness ; he will
separate those who love and fear him, from those who are guilty
and ungrateful, and utterly destroy the latter class, purging the
Church from all its offensive members, ch. i. ver. 24, 25, " I will
turn my hand upon thee and purely purge away thy dross," &c.,
and then, as if he saw, in one prophetic glance, all the evils which
God would allow to be visited on those, who forsake his ways,
among all nations, down to the convulsions of these last days, he
pens those sublime verses, which close the 2d chapter, represent-
ing the princes and potentates of the earth, as cedars on Mount
Lebanon, and oaks on Bashan, and telling of that awful day when
God shall go forth to thresh the earth, and "the loftiness of man
shall be bowed down." "In that day," says the prophet, "men
shall cast the silver and the gold which they have worshipped, to
the moles and the bats, and go into the clefts of the rocks, for
fear of the Lord, when he ariseth to shake terribly the earth."
While contemplating^these terrible commotions, he says to God's
90 THE LESSONS.
own faithful ones, " Enter into the Rock, and hide thee in the
dust."
Whereas tlio state of the Church, as described in chapter 1,
demands a powerful remedy, so the prophet describes, in the begin-
ning of the second chapter, the wonderful changes which shall be
produced, not only among the Jews, but also among the Grentiles,
when Gfod shall have provided that remedy. We now turn to
the advent thereof, as described in the Second Lesson.
Luke, 1 chap., 39 verses.
This chapter consists of a general preface to the whole Gospel ;
see the first four verses ; and a historical narrative of the miracu-
lous conception of the Christ, and also of his forerunner, the
Baptist. This narrative contains a prophecy, given by the angel
to Mary, which exhibits the identity of the present Christian
Church, with the ancient Israel : or in other words that the unbe-
lieving Jews were cut off from the parent stock, and the believing
G-entiles " grafted in," and that it is Grod's design to keep up
through all ages a visible kingdom, over which Christ shall reign :
see verses 32 and 33.
Romans, chap. x.
Paul lived to see the fulfilment of the very letter of Isaiah's
prophecy. For although the Church had often been purged ; so
that ten tribes were cut off at one stroke, and many of the re-
maining two, were left in Babylon, after the captivity ; yet here
God made, as it were, an end of them, and as soon as a small
remnant had crept into the Rock, which rock was Christ, he cuts
off" the whole nation, and even destroys their city, driving them
out among all lands as a by-word among men. Paul says of
them, "my heart's desire for Israel is that they may be saved."
Note the difficulty in their way. It was the same which ruined
their fathers, who sought help from foreign sources, and not from
God, Is. ii. 6. Israel, says Paul, in Rom. x. 3, are ignorant of
God's righteousness, and go about seeking to establish their own
righteousness, not submitting themselves to Christ, who is the end
of the law for righteousness to every one that believeth.
The main points of this chapter are 1st, that the law accounts
those to be just, who are in Christ. 2nd, that those who hear the
Gospel need no miracle to make them believe, verses 6, 7, and 8.
3rd, that the preaching of the Word is the great means adopted
by God to promote faith, and that the Church must send forth
and preach the Gospel.
ADVENT. »1
SECOND SUNDAY IN ADVENT.
A. M. First Lesson, Isaiah v. Second Lesson, Luke i. 39.
This chapter consists of a parable or song, and a commentary.
The parable occupies the first six verses ; the commentary takes
up the remainder. The parable under the figure of a virgin sets
forth the Jewish Church, and the many blessings and ordinances
with which it was endowed : but this vineyard instead of bring-
ing forth grapes brought forth only wild grapes.
The commentary explains and applies this parable, showing the
sins of the nation, the means by which the Lord would inflict
them, and their final issue.
The Second Lesson is a triple song, and like the ancient three-
stringed lyre, is made to resound with celestial melodies. 1st,
there is heard the inspired song of welcome with which the aged
Elizabeth salutes her youthful cousin as the mother of her Lord :
2nd, is heard the sublime magnificat of Mary herself as her spirit
rejoiced in God her Saviour ; and 3rd, our souls are roused with
the prophetic hymn of Zacharias blessing the Lord, for raising up
a horn of salvation in the house of his servant David, and fore-
telling the visitation of that Day-spring from on high which was
to give light to them that sat in darkness, and to'guide their feet
into the way of peace.
P.M.— Is. 24; Rom. 12.
The 21th chapter of Isaiah speaks of terrible commotions which
shall agitate the nations of the earth previous to the advent of
that time when the Lord of hosts shall reign in Mount Zion glo-
riously. In this chapter notice two things, as the result of the
changes and commotions of society. 1st, the ungodly, and all
who derive happiness from wealth, honour and animal gratifica-
tions, shall mourn and be utterly confounded. 2nd, the people of
God shall glorify the Lord even in the fires of affliction, and their
songs shall be heard even from the uttermost parts of the earth.
See verses 14, 15, 16.
Romans, 12th chapter, is an argument resulting from the fact
stated in chapter 11, that God had cut off the unbelieving Jew,
and grafted the believing Gentile into the stock of Abraham, and
made us partakers of the covenants and promises given to His
92 THE LESSONS.
visible Church. The argument is this, " If God spared not the
natural branches, but cut them off and grafted thee in, take heed
that he spare not thee ; " and as the mercy of God has thus made
you partakers of all the blessings promised to his people, there-
fore I beseech you, by these mercies of God, that ye present your
bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service.
I. That ours is a reasonable reli<Tion, ver. 1.
y ,. , . 2. Tliat we should dedicate our bodies to God, ver. 1, 2.
., ' ' .i'-^ \ 3. That we are all one visible body, and must not in-
these things : . t ,i a r
° jure each other, ver. 4, 5.
4. Tiiat a holy life is expected of us.
And these four considerations afford much instruction for the
worldly sophist, who thinks religion an unreasonable and silly
thing ; for the hermit and ascetic who would flee the duties of
social life ; for the schismatic who thinks it a light matter to be
connected with Christ's visible body ; and for the enthusiast who
dreams of being saved, without seeking to make himself agreea-
ble, verse 10, or useful, verse 13, or industrious, verse 11.
THIRD SUNDAY IN ADVENT.
Is. Cha. ixv. and xxviii. to v. 23 ; Luk£, Ch. iii. to v. 19; Rom. Ch. xiv.
The prophet Isaiah speaks of the coming of Christ as the Sa-
viour of the world ; and of the purity of character, and doctrine
which ho will ask of, and exhibit to the people. St. Luke nar-
rates the fulfilment of the prophecy by the messenger whom our
Lord sent before his face, for John told the people that every "hill
must be brought low, and the crooked things must be made
straight," Luke iii. 5 ; and this fulfilled the words of the prophet,
who said, "judgment will I lay to the line, and righteousness to
the plummet," Isa. ch, xxviii. verse 17. St. Paul, however, cau-
tions us to beware of judging each other, for, says he, although
Christ requires a pure and holy life and doctrine of us all, yet we
must not be judges to condemn, Rom. xiv. 4 ; but rather examples
to guide each other, Rom. xiv. 19.
In these lessons Christ is spoken of as a " refuge from the storm,
and strength to the needy," Isa. ch. xxv. ver. 4; and, as the food
on which his people shall feast, ver. 6 ; and, as a sure rock on
which we shall be built up as a spiritual temple to God, ch. xxviii.
ADVENT. 93
ver. 16 ; and, as one who shall baptize us with the Holy Ghost,
Luke iii. 16.
In the second lesson, in the evening service, St. Paul urges us
to allow each other the greatest possible liberty in observing or
not observing, such ecclesiastical usages as are not essential to the
existence of the church, Rom. ch. xiv. ver. 5. This chapter is
worthy of consideration by all who differ from us in observing
days, in meat and drink, and in other like things.
FOURTH SUNDAY IN ADVENT.
Lessons; Is. Chs. xxx. and xxxii. ; Matt. in. to v. 13; 1 Cor. 1. Subject^
the complete manner in which Christ unll meet the icants of his people ; and the
glory of his reign.
Isaiah xxx.
The prophet writes in Jerusalem, when it is besieged by Senna-
cherib. Isaiah faults the people for seeking aid at the hands of
unbelievers, vs. 1 and 2, and predicts that such aid will be of no
use, V. 7. He adds, that God will withhold his own aid until the
people cease from depending on foreign powers, v, 18, and then
shall he effect a sudden and complete deliverance, vs. 30, 31, 32.
This was fulfilled, as recorded in Is. ch. xxxvii., vs. 34 — 37, for
"tophet," or the vale of Hinnom or hell, which was the burning
and burying place of the offal of the city, was filled with the car-
casses of Sennacherib's army, and it took much wood and a long
season to burn them up.
Let the reader note in these chapters, that it is wisdom for
God's people, after doing all that they can do themselves, to look
to God alone for help, see ch. xxx., v. 15; ch. xxxiii., v. 2. Here
is matter for the consideration of such as seek to invent new
means of grace ; and also for preachers who depart from the quiet
and faithful presentation of God's truth, and call in the aid of
eloquent men and revivalists, as if the?/, and not the simple word
of God, were the power and wisdom of God to convert the soul,
see ch. xxxiii. from v. 17, to 22, and 1 Cor. ch. 1, vs. 18, 19, 20,
Matthew, iii., exhibits the life, habits and preaching of the Baptist.
His life was a life of self-denial and humility, v. 4. His charac-
ter was that of a prophet, v. 9. His preaching was faithful, v. 7;
and effective, v. 6.
94 THE LESSONS.
The 0th verse predicts the cutting off the iinbelieving Jew,
and graflin::: in the believing (rentile, by which we become the
chihlren of Abraluim, and partakers of the benefits of the cove-
nant wiili llic visil)le church. St. Paul, in 1 Cor. i., shows us
that God's people arc prone to seek foreign aid instead of do-
pending on Him alone : compare the Israelites sending to Egypt
for aid against Sennacherib, with the Corinthians, seeking the
offices of learning, eloquence and art for their salvation, 1 Cor. 1
ch., vs. 17, 20, and 29.
From this chapter learn that the apostolic office was not de-
signed to be limited to 12 persons, but was given to Paul, Barna-
bas, Sosthenes, v. 1, Timothy, 1 Cor. xvi. 10; 2 Cor. i. 1, and Ph.
i. 1, Titus, Sylvanus, 1 Thess. i. 1.
THE NATIVITY.
Is. IX. to V. 8. Luke ii. to v. 15; Ts. vii. v. 10 to 17. Tit. in. v. 4 to 9.
Heb. I. John i.
The Collect prays that as Christ was made like us, we may be
made like Christ.
In the Epistle, Heb. i., Grod, who had hitherto spoken to man-
kind by his servants, the prophets, is represented as speaking to
us by his Son ; and the dignity of tlie Son of God is exhibited in
the wonderful works which he hath wrought.
In the G-ospel, John speaks of the pre-existence and glory of
" the AVord of God," by whom all things were made, and who, for
us men, and for our salvation, became flesh, and dwelt among us ;
he also alludes to the shameful treatment which he received from
men. Isaiah prophecies of his birth, name, and kingdom in eh. i. ;
and of his parentage, and the miraculous conception of his virgin
mother, in ch. viii.
In the 2nd Lessons, Luke relates the fulfilment of Isaiah's
prophecies, and tlie announcement thereof to the shepherds, wno
went and worshij)pcd the infant Saviour : and Paul urges us by
the consideration of God's love in Christ, to maintain good works.
SUNDAY AFTER CHRISTMAS.
LiBBONs, IsAiAii, Chs. xxxv. ami xl. Luke ii. v 25. 1 Con. ii.
Isaiah, ehs. xxxv. and xl.
In these chapters the inspired penman presents for our con tern-
THE NATIVITY. 95
plation the highest objects of human, or even angelic comprehen-
sion, and, we may add, he embodies his grand conceptions of the
veiled and incarnate Grod, in verse, which, although it loses much
by being translated from its own majestic Hebrew, yet surpasses
all other forms in which our language has been burdened by such
weighty meaning. These chapters begin with the description of
the messengers of the gospel,
" The wilderness and the solitary places shall be glad for them,
the desert shall rejoice and blossom as the rose."
They continue with,
" Oh, Zion ! that bringest good tidings, get thee into the high
mountain ; Oh, Jerusalem ! that bringest good tidings, lift up thy
voice with strength ; lift it up, be not afraid, say unto the cities
of Judah, Behold your God ! "
" Savage nations, ch, xxxv. v. 7, 8, 9.
The weak and the ignorant, v. 3, 4, 5.
They contain I rpj^^ unbeliever who seeks Christ, v. 5, and 6.
promises to | tj^^ criminal, ch. xl. v. 2.
The weary and perplexed,; ch. xl. v. 27, 28,
30, 31.
They ridicule those who seek ease and happiness, or aid from
other sources than from God, ch. 40, from v. 12 to 27.
Luke ch. ii. from v. 25. \ The infancy and youth of Jesus, and
C his obedience to his parents.
1 Cor. ii.'
St. Paul declares that Jesus Christ crucified, was the constant
theme of his preaching, and that by Christ, God has prepared un-
speakable enjoyment for his paople, v. 2. -,
SECOND SUNDAY AFTER CHRISTMAS.
Is. xLi., and xLii. Mark i., to v. 16. [Jeb. ii.
Isaiah refers to the call of Abraham from the east, and God's
dealings with him and his posterity, and uses it as a means of
encouragement to the people to put their trust in God ; he also
declares that God will visit and redeem the people, and ho de-
scribes the character of Christ, and the songs of joy which shall
greet his Gospel as it extends over the earth.
St. Mark declares the mission, preaching, and character of John
I
96 THE LESSONS.
the Baptist, the baptism of Christ, and the commencement of his
ministry.
St. Paul speaks of the dignity of Christ, his humiliation, its ob-
ject, and deduces therefrom the great responsibility of those who
hear the Gospel.
THE EPIPHANY.
Is. Lx. Rom. xi. Is. xlix. John ii. Ephes. hi. Matt. ii.
All of these passages refer to the manifestation of the Gospel to
the Gentile world. Isaiah prophecies of it, and also speaks of the
final restoration of the Jews. Matthew relates the visit of the
Gentile Kings of the East, and the acceptance of their offerings.
John gives an account of the first miracle of our Lord, performed
in Galilee, among Gentiles : and Paul shows that the Gentiles
were grafted into the stock, or Church of Abraham, and the Jews
cut off; he also intimates that the Jews shall return to their
parent stock, and be the means of regenerating the Church in her
missionary work.
FIRST SUNDAY AFTER EPIPHANY.
Isaiah xliv. and xlv. Matthew ii. from v. 13. 1 Cor. 3.
L The nothingness of idols exhibited in contra.^! Avith
Subjects : < the power, wisdom, and majesty of God.
f The conversion of the Gentiles.
The prophet declares God's promises to the Church; that he will
comfort and save those who cry to him ; even as the rain refreshes
the parched ground ; and that he will give his Holy Spirit to our
children, so that they shall grow up and prosper as willows by
water-courses : v. 3 and 4.
In connection with the mention of these promises to the cliil*
dren of believers, it should \)e observed, that the sacraments,
i. c, circumcision and the Pascal feast before the incarna-
tion, and the water and the blood since that event, were not
the cause of promises, but their surety and seals. Our chil-
dren receive the promise of the Holy Spirit, to be given to them
personally as they need it, not because they are in the visible
Church, or because they have been baptized, but rather because
they are the children of believers. The sacrament is added to and
after the promise, as a seal and surety that God will infuse into
their tender minds, " grace sufficient for their day."
This was
twofold :
Punishins: sin;
THE EPIPHANY. 97
From the 9th to the 21st verse of chapter xliv., the prophet
xidicules idolatry, under its ancient form ; and this ridicule will
apply as aptly to its present form, i. e., covetousness. Substitute
money for " wood," and then the ICth and 17th verses maybe
paraphrased thus :
■" With part thereof he biiyeth flesh, He keeps it up against the day of need:
He roasteth roast, and he is satisfied : He sayeth in his heart,
The residue thereof he makes his God. ' Tliou slialt dcUver me, t]iou aii my God.' "
In the succeeding verses, down to the end of the 45th chapter,
the prophet declares the righteousness, wisdom, might and majesty
of Jehovah.
1st. Righteousness, from verse 21 to the end of chapter xliv.
By the destruction of city and Tem-
ple, and exile of the people.
Fulfilling pro- r By rebuilding city and Temple, and
mises made < restoring his throne to his Son
to David ; v and successor, Jesus Christ.
From the 28th verse of chapter xliv. to end of chapter xlv., wis-
dom, might, and majesty are exhibited in choosing and naming the
means and persons to bo employed in this work two hundred years
before it was done, also the hire of the workmen.
The means were, the accession of a new king to the throne of
Chaldea by conquest ; and that to be effected, 1st, by drying up
the river which passed through the city of Babylon, see verse 27.
2d. By gaining admission thereto through the double gates of
brass, which should be left open to him, ch. xlv. 1. The work-
man to be employed was named two hundred years before his
birth, see ch. xlv. 3.
L The hidden riches of Babylon, v. 3.
His wages were \ Easy access thereto, v. 2.
^ The tributes of Egypt, Ethiopia and Sabea.
The conditions were that Cyrus should take no wages, tribute,
or reward from Grod's people, verse 13. The threat for the secu-
rity of obedience is in verse 9. The chapter concludes with a
declaration to Cyrus and the heathen world, that the whole race
of mankind should bow and worship the true God. This prophecy
was probably read to Cyrus by Daniel, or one of his contemporary
prophets, before he entered Babylon.
98 THE LESSONS.
THE SECOND LESSONS.
Matthew ii., from verse 13.
L Residence of Christ among the Gentiles : and the
Subjects : < providence of God in fulfilling prophecy and pro-
f viding for his people.
The Gentile princes are among the first to worship Christ, and
their \yorsliip fulfils the prophecy of First Lesson, Is, xlv. 22, to
end. His residence in Egypt fulfils prophecy. Matt. ii. 15 ; and
his parents were provided for during two years in Egypt by the
gifts of the Gentile princes, verse 11.
1 Cor. iii. Subject, God's wisdom and power; man's folly and
weakness.
SECOND SUNDAY AFTER EPIPHANY.
Is. Ii. and Iii. to V. 13 ; John i. from v. 29; 1 CoR.xiii.; RoM.xii. 6; John ii. 1.
Isaiah comforts the chvirch, and depicts the glory, beauty, and
peace of Christ's reign.
John i. The Baptist points out Jesus, as the Lamb of God, that
taketh away the sins of the world ; his first disciples are obtained
from John.
1 Cor. xiii. Paul declares the excellence of charity.
Rom. xii. Christians are exhorted to the diligent discharge of
their several duties, and to the exercise of kindness, hospitality,
sympathy and forbearance. John relates the miracle in Cana of
Galilee, where our Lord was received with hospitality, and sym-
pathised with the wants and in the joy of the poor.
THIRD SUNDAY AFTER EPIPHANY.
Is.liv. and Iv : Matt. iv. from v. 12 ; 2 Cor iv; Rom. xii. 16; Matt. viii. 1.
Isaiah represents the church as enlarging her habitation to make
room for her Gentile children ; and invites every one who thirsts
to come and drink of her waters, and the hungry, to eat of her
bread. He promises peace, prosperity and joy to all who come.
Matt. iv. Jesus preaches the Gospel to the Gentiles, and they
flock to hear him.
2 Cor. iv. The Gospel ministry, its success, object, sufferings,
' THE EPIPHANY. 99
and rewards. In view of these trials we pray in the Collect, that
God will help and deliver us in all our dangers and necessities ;
and the Epistle admonishes us to be meek and endure patiently,
leaving the Lord to avenge us of all who aggrieve us.
Matt, viii., contains an account of the healing of a leper, and of
the manifestations of Christ's power and glory to a Gentile Ruler,
by the cure of his servant, with a simple "Amen."
FOURTH SUNDAY AFTER EPIPHANY.
Is. Ivii. and lix. j Luke iv. from v. 14 to v. 33; 2 Cor. v.; Rom. xiii. ; Matt.
viii. 23.
Isaiah describes death as a happy change to the righteous ; he
reproves the church's idolatry, and promises comfort and peace to
those who repent. He says that it is not his unwillingness to aid
us, but our sins that bring upon us so much trouble, and he de-
scribes the Redeemer, his work, and his covenant with those who
flee to him.
Luke iv. Christ visits Nazareth, and his former acquaintances
press him to convert them by displaying his miraculous power;
Isaiah lix. 1, seems to be an answer to them.
2 Cor. V. Paul declares the rewards for which we should seek ;
and presents the objects and character of the ministerial office,
and urges men to be reconciled with God.
Rom. xiii., urges us to obedience to the powers that be, by the
consideration that they derive their authority from God.
Matt. viii. Christ crosses Genesseret, calms the tempest, casts
out the Legion of Devils, and visits, and is rejected by the Gade-
renes.
FIFTH SUNDAY AFTER EPIPHANY.
If5. Isi., and Ixii : Matt, v.; Gal. ii. ; Col. iii. 12 ; Matt. xiii. 24.
Isaiah describes, in most beautiful words, the mission and mi-
nistry of Christ, the results of the publication of the Gospel, and
the final glory of the church. Matthew gives an apt illustration
of the prophet's words, in the sermon of our Lord on the Mount.
St. Paul shows, Gal. ii., the truth of Isaiah's predictions, by the
100 THE LESSONS.
ingatherinf^ of the Gentiles; and cx))lains "the garments of salva-
tion," with M-liicli (unl would cloth*^ his ix'ople; conii)arc Is. Ixi.
10, and Gal. ii. 1(5.
The Epistle, Col. iii., exhorts Christians to put on tho.-<e virtues
and graces which will make men honour the church, and worship
our Lord; and to be cheerful and thankful. The Crospel contains
the parable of the wheat and the tares, showing the origin, and
the necessity of tolerating the presence of bad men in the church.
The Collect prays that God will keep his people in the true reli-
gion, and defend them by his mighty power.
SIXTH SUNDAY AFTER EPIPHANY.
Is. Ixv.: and Ixvi : Matt, vi.; Gal. iii.
These cha]^ters were written two hundred years before the time
of Cyrus, and were read to him (as is supposed) before he entered
Babylon. They are designed to ])rocure the emancipation of the
captive Israelites, by hnprcssing upon the mind of Cyrus the
greatness and power of Jehovah, and the utter nothingness of Bel,
and other heathen deities, who could not save Babylon ; whereas,
the Grod of Israel shows Cyrus by this prophecy, that it was He
alone who raised him up, and gave him the nations, who, it pre-
dicted, should be subject to him. The prophet also declares that
all nations shall ultimately bow and worship Jehovah. God
swears, by himself, that they shall.
Matthew vi., continues the sermon on the Jlount. Its subjects
are, almsgiving, prayer, fasting, and faith.
Galatians iii., contrasts the conditions of those who seek salva-
tion in their own moral rectitude, and those who depend on what
Christ has done for them, to the latter alone belongs the covenant
of promise.
SEPTUAGESIMA.
Jf.k. V. ami xxii. : ISIatt. vii. ; Eni.i.; 1 Cou. ix. 24 ; Matt. xx.
Jeremiah declares the prevalence of lalsehood and deceit, and
predicts the judgments of God therefor. Matthew exhorts to cha-
rity in judging of others, to repentance, prayer, and the working
QUINQUAGESIMA. 101
out our own salvation, "strive," &c. ; lie likens the Christian to
a wise man, and the unbeliever to a fool. The Epistle describes
the severe discipline to which prize combatants subjected them-
selves. The G-ospel tells of the labourers in the vineyard, and
that their reward was not accordin g to their merit, but beyond it.
SEXAGESIMA.
Jer. XXXV. and xxxvi.; Luke. vii. v. 19 : Eph. ii.; 2 Cor. xi. 19 ; Luke viii. 4.
Jeremiah declares the covenant which God made with the
Rechabites, on account of their having honoured and obeyed their
father; and describes the attempt of Jehoiakim to destroy the
prophecies. Luke details the mission of John's disciples to Christ,
and our Lord's testimony of John's prophetic greatness and dig-
nity ; also the forgiveness of the sinner. The G ospel relates the
parable of the sower, Paul declares, Eph. ii., the enlightening of
the Gentiles, and their being grafted into the Commonwealth of
Israel, by grace, through faith. In the Epistle, he boasts over the
false teachers at Corinth, and rejects their teachings.
qUINQUAGESIMA.
Lam. i. and iii. to V. 37: ^NIark vi. to v. 30 ; Eph. iii.
Jeremiah laments over the desolations of Zion, and confesses that
they are all justly due, in consequence of the sins of the people.
He declares that God does not willingly afflict the children of
men. He calls on God to avenge his people of their enemies, who
insult and aggrieve them.
St. Mark gives an account of the reception of God's messengers
by the people ; John is beheaded ; Christ is rejected at Nazareth ;
his disciples go forth and preach, and work miracles, bat they
make few converts.
St. Paul declares that the dispensation of the Gospel to the
Gentiles is committed to him; he shows how his persecution
among the Jews have been the means of his access to kings and
princes ; and he prays for the spiritual growth of his absent people.
102 THE LESSONS.
ASH WEDNESDAY.
Is. lix. Jonah iii. Luke vi. v. 20. 2 Pet. iii.
Isaiah shows the exceeding sinfnhiess of sin in the evils which
it brings upon the people, and he thereby takes occasion to speak
of the Redeemer, and the Spirit which he will pour out upon the
people.
Jonah preaches repentance to the Ninevites ; they proclaim a
fast, turn from their sins, and God spares them.
St. Luke records the sermon on the Mount, and in it the duties
of Christians, and the blessedness of those who mourn for their
sins.
St. Peter urges Christians to holiness of life, by the considera-
tion of the certain and speedy dissolution of all earthly things.
FIRST SUNDAY IN LENT.
Jer. vii., ix. Matt. x. Eph. iv. — Matt. iv. 2 Cor. vi.
Jeremiah calls the people to true repentance, and laments the
wickedness of the Jews.
Matthew gives an account of the mission and instruction of the
twelve Apostles.
St. Paul reminds the Ephesians of Christ's gifts to his people,
specially the n:iinistry of reconciliation; he alludes to the corrup-
tion of unbelievers, and inculcates the duties of the Christian pro-
fession, beseeching the people to walk worthy of- their calling,
wdth meekness and long suffering, in unity and peace with each
other.
The Epistle represents the ministers of our Lord as examples of
prudence, patient endurance, and charity, and beseeches the
people to improve these precious means of grace.
The Gospel narrates the temptation of Christ in the wilderness,
in memory of which the Lenten ftist is observed.
SECOND SUNDAY IN LENT.
EzEK. xiv. and xviii. Luke x. to v. 25. Eph. v.— Matt. xv. 21. 1 Thes. iv.
The Prophet delivers several denunciations of God against the
LENT. 103
people on account of their idolatry and wiclcedness ; he exhorts to
repentance on the ground that God does not desire the death of
any of the people, but will save all who turn from their wicked-
ness ; he represents Grod as confirming this with an oath. He
shows that it is not favouritism, but an impartial justice, which
secures the righteous man ; and that if he' fall from his integrity,
he shall die ; whereas, if the wicked turn from their sin, they
shall live.
Luke relates the mission of the seventy, their instructions, and
the condemnation of such as refuse to hear them, and neglect to
improve the means of grace. ^> .
Paul enumerates the duties of Christians, and exhorts to mu-
tual love, purity, and obedience.
The G-ospel narrates the remarkable faith of the Syrophenician
woman.
The Epistle exhorts, and entreats the people to grow in all
Christian graces,
THIRD SUNDAY IN LENT.
EzEK. XX. Makk ix. to V. 30. E^ph. vi. — Eph. v. Luke xi. 14.
The prophet enumerates many instances of the goodness and
long suffering of God, and the ingratitude, and rebellion of Israel ;
he mingles threats to the stubborn with promises to the penitent,
and speaks of the future restoration of the Jews.
St. Mark gives an account of the transfiguration ; and he teaches
the value of faith in the fruitless attempt of the Apostles to heal
one that was possessed.
St. Paul urges the people to discharge the duties of their several
stations, and represents the Christian life as a warfare, against
powerful and subtle foes, in which all the armour of the Gospel is
required.
The Epistle exhorts to purity and watchfulness.
The Gospel declares the nature of an unpardonable sin.
FOURTH SUNDAY IN LENT,
MicAH vi. Hab. iii. Luke xix. v. 28. Phil. i. — Gal. iv. 21. Johnv'i.
Micah declares the grounds of God's chastisements, and asserts
104 THE LESSONS.
that God's requirements are simple and reasonable, i. e., that man
should act justly, love mercy, and Nvalk humbly before God : he
assures men that God will visit them for their wickedness.
Habbakkuk records his sublime song, and concludes with a
beautilYil description of the confidence of faith.
Luke describes Christ's triumphal entrance to Jerusalem, and
his lamentation over the a])proaching destruction of that city.
St. Paul shows the advantages which result to the Church from
his sufferings, speaks of the blessed rest for which he longs, and
intiniatos that the people should rejoice to suffer for the sake of
Christ.
The Epistle compares the law and the Gospel to Hagar and
Sarah, the children of the one, bondmen, of the other, freemen.
The Gospel encourages faith by the miracle of the loaves and
the fishes.
FIFTH SUNDAY IN LENT.
Hag. ii to v. 10. Zec. xiii. Lckk xxi. Phil. iii. Heb. ix. ii. John A'^iii. 46.
Haggai prophecies the superior glory of the second Temple, by
reason of the personal presence therein of the Messiah. Zechariah
predicts the atonement of Christ, the desolation of Judea, and the
final restoration of the remnant of the Jews.
Luke xxi. Alms are esteemed by God, according to the feel-
ings of the giver, and not the amount of the gift. Christ predicts
the destruction of the second Temple, and the end of the world,
and describes the terrible events, which shall precede these judg-
ments : he inculcates watchfulness.
St. Paul condemns those who boast of their conformity to
ecclesiastical law ; he boasts of his ovni strict and entire observ-
ance of that la^v ; but adds that he counts this as nothing in the
matter of justification, looks only to Christ for salvation, and
to the resurrection for a new and purified body.
The Epistle compares the priesthood of Christ with the Lcviti-
cal priesthood.
The Gospel draws a line between the children of God, and the
children of the Devil, and declares the Divinity of Chi'ist.
EASTER. 1 05
SUNDAY BEFORE EASTER.
Dan. ix. Mal. iii. and iv. Matt. xxvi. Heb. v. to v. 11. Phil. ii. 5.
Matt, xxvii.
Daniel examines the prophecy of Jeremiah, finds that the time
of the captivity is ended ; devotes himself to fasting and prayer in
behalf of the people, is visited by an angel, who not only assures
him of the return of the Jews to Jerusalem, but also of the exact
number of years, which will intervene before the coming of the
Messiah.
Malachi predicts the mission of the Baptist, the advent of
Christ, the purifying nature of his Grospel, the perversion of the
people, the salvation of a remnant, and the final judgment
St. Matthew relates the events immediately preceding the trial
and condemnation of our Lord.
St. Paul describes the priesthood of Christ.
The Epistle makes the condescension and meekness of our Lord
the ground of an exhortation to Christian humility.
The Gospel continues the narrative begun in the Second
Lesson.
GOOD FRIDAY.
Gen. xxii. to v. 20. JoHNxviii. Is. ]ii. from v. 13, and liii. Phil. ii.
The first Lesson contains a type and a prophecy, both having
reference to the atonement of Christ : the type is the offering of
Isaac on Mount Moriah ; the prophecy describes the rejection of
our Lord by the people, and the cruel agonies of his crucifixion ;
also the glorious results therefrom, the salvation of his people,
and the manifestation of his majesty.
St. John relates the events, which Isaiah predicted.
St. Paul uses the humiliation and exaltation of Christ as
motives for Christian forbearance and love.
EASTER SUNDAY.
ExoD. xii. Rom. vi. Acts ii. v. 22.
The first Lessons contain the institution of the Passover, and
the escape of the first-born of the Israelites in Egypt ; and the
commencement of their Exode.
106 THE LESSONS.
The Second Lessons give us Peter's explanation of the prophecy
of David, that Christ's soul was not left in the place of departed
spirits, and his body did not corrupt in the grave ; his testification
to the resurrection of Christ : and St. Paul's argument, that if
Christians are buried with Christ in Baptism, they should also
rise with him, to newness of life, and not be any more the bond-
men of sin, that like the waters of the Red Sea, Baptism should
be the beginning of the Christian Exode from bondage.
FIRST SUNDAY AFTER EASTER.
Is. xliii, and \lviii. Acts i. 1 Cor. xv. — 1 John v. 4. John xx. 19.
Isaiah expostulates with the people, setting before them God's
goodness, in contrast with their own ingratitude ; He tells them
of Clod's design to gather them from the lands, where they were
scattered, and redeem them, notwithstanding their past ingrati-
tude, in order to manifest his own glory, and fulfil his words,
which were spoken by the prophets. He gives encouragement to
all who fear him.
St. Luke, Acts i., narrates the resurrection, ascension, and sub-
sequent teachings of our Lord : the unity and devotion of the
primitive church, and the consecration of St. Matthias.
St. Paul teaches the resurrection of the dead.
The Epistle teaches how the children of Clod overcome the
world.
The Gospel tells of the interviews of our Lord with the Apostles,
after his resurrection, and of the power, which he conferred upon
them.
SECOND SUNDAY AFTER EASTER.
I-Ios. xiii. and xiv. A-^ts iii. Col. i. — iPET.ii. 19. John x. 11.
Hosea declares how Ephraim exalted himself by his repentance
and humiliation, and destroyed himself by his pride and idolatry.
He urges Israel to repentance, and assures the people that God
will meet them with kindness, and take them into his favour ; he
preaches the doctrine of the resurrection of the dead.
xVcts iii. irives an account of one of the first miracles of the
EASTER. 107
Apostles, and a specimen of the bold and fearless manner in which
they preached Christ, and the resurrection of the dead.
Paul and Timothy write to the Collossians, thanking God for
the evidences they have received of their faith, assuring them
that they do not cease to pray for them, and that Christ, who has
arisen as the first fruits of the tomb, will likewise raise them, and
present them pure and blameless before God.
St. Peter teaches that Christians should joyfully suffer for, and
with Christ, who is the shepherd and Bishop of their souls.
St. John presents Christ, as the good shepherd, who giveth his
life for his sheep.
THIRD SUNDAY AFTER EASTER.
Joel iii. V. 9. Micah. iv. Acts v. Col. iii.— 1 Pet. ii. 11. JohnxvI. 16.
Joel represents the grand spectacle of the general resurrection,
and the assemblage of all the nations and generations of mankind,
who pass in review through the great valley of Jehoshaphat,
before the judgment seat of our Lord, the scene of whose humili-
ation, thus becomes the theatre of his triumph.
Acts V. details the incidents connected with the death of Ana-
nias and Saphira ; the arrest, and imprisonment of the Apostles ;
their deliverance by the angel, their subsequent arrest and defence,
and the counsel of Gamaliel.
Micah repeats, and adds to the prophecy of Isaiah, ch. ii., con-
cerning the latter day glory of the church, and the peace and
prosperity which shall attend the universal extension of the
Gospel.
St. Paul exhorts Christians to show their faith by love, and the
diligent discharge of the duties of their several stations, and
reminds them of the general resurrection, when they shall be
made like Christ, and appear with him in glory.
The Epistle reminds Christians that they are pilgrims, and
beseeches them not to entangle and encumber themselves with
earthly things.
The Gospel speaks of the going of our Lord, and the coming of
the Holy Spirit.
108 THE LESSONS.
FOURTH SUNDAY AFTER EASTER.
MicAH V. Na!Ium i. Acts vi. 1 Thes. lii. — Jas. i.. 17. John xvi. 5.
The first Le.ssons describe the advent and kingdom of the
Messiah ; the dispersion of Israel among the nations ; the power
of God, his jealousy, his vengeance upon his enemies, and his
care for those who trust in him ; and the beauty of the ministry
of reconciliation.
In Acts vi. an account is given of the origin of the office of
Deacon ; and the zeal and eloquence with which St. Stephen
preached the Grospel to the Jews.
St. Paul exhorts the Thessalonians to mutual love, and directs
their attention to the general resurrection, and final judgment.
The Epistle teaches that every good gift comes from the favour
of God.
The Gospel speaks of the departure of our Lord, and the coming
of the Holy Spirit.
FIFTH SUNDAY AFTER EASTER.
Zek. viii.and x. Acts viii. v. 5. 1 Thes. iv. — Jas. i. 22. John xvi. 23.
Zechariah prophecies the restoration of Jerusalem, and the
future glory of Israel.
Acts viii. contains an account of the extension of the Gospel to
Samaria, and its success ; also of the mission of Philip to the
Eunuch who was converted, baptized, and made the instrument
of conveying the knowledge of Christ to Ethiopia.
Paul exhorts to holiness, and speaks of the resurrection.
The Epistle states that true religion will always manifest itself
in our walk and conversation.
The Gospel encourages to prayer, by tin; promise that it shall
be answered ; but certifies us, that we shall have tribulation, so
long as we live on earth.
ASCENSION DAY.
2 Kings ii. Dkut. x. Luke xxiv. v. 44. Eph. iv- to v. 17.
The subjects of the first Lessons are the ascension of Elijah ;
the outpouring of a double portion of the Spirit on his sue-
WHITSUNDAY. ' 109
cessor ; and the impatience of the people in waiting- for
Moses.
The second Lessons tell of the ascension of our Lord ; and how
he gave the ministry to the church, to edify the peopk^,, and
co-operate with the Holy Spirit in their salvation.
SUNDAY AFTER ASCENSION.
Joel ii. Zkimi. iii. John xvii. 2 Thes. iii. to v. 17. — 1 Pet. iv. 7.
John xvi. 26.
In the first Lessons, the judgments of God are threatened, a
fast is proclaimed, when the people humble themselves, blessings
are promised, and especially the outpouring of the Holy Spirit ;
and in the latter day G-od purposes to recall, and exalt, and glorify
Israel.
In the 17th chapter of St. John, our Lord, about to leave his
disciples, prays for them, for their unity, sanctification, and glori-
fication.
St. Paul a-dmonishes the church of the importance of discipline
in preserving peace and unity, and asks their prayers : he also,
reminds them of the coming of our Lord.
The Epistle speaks of the approaching end of the world.
The G-ospel promises the outpouring of the Holy Spirit.
WHITSUNDAY.
Deux. xvi. to v. 18. Is. xi. Acts iv. to v. 36. Acts xix. to v. 21. Acts ii.
John xiv , 15.
Deuteronomy xvi. contains the ordinance establishing the three
great feasts, one of which fell upon this day.
Isaiah prophesies the gift of the Spirit to the Messiah, and the
peaceful influences of his reign, which shall result in the second
restoration of Israel.
The second Lessons relate the wonderful results of the out-
pouring of the Holy Spirit. The Epistle and Gospel are occupied
with the same subject.
110 THE LESSONS.
TRINITY SUNDAY.
Gen. i. & ii. Matt. iii. 1 John v. Rev. iv. John iii.
The Collect teaches that the confession of a true faith is the
gift of God's grace.
The Epistle opens up a door into the presence chamber of Deity,
and depicts the triune worship of the angels.
The (xospel sets forth the participation of the several persons of
the Trinity, in the work of Redemption : the Father is not made
known to man, but by, and through the Son, and the power to
understand the nature of God, is only obtained by the regenera-
ting influence of the Spirit.
The first lessons give an account of the Creation, as the work
of the Trinity : Gen. i. 26.
St. Matthew gives an account of the baptism of Christ, and
the presence of the Father, manifested by a voice from Heaven ;
and of the Spirit, manifest in the shape of a dove.
St. John insists upon the confession of our faith in the doctrine
of the Holy Trinity.
FIRST SUNDAY AFTER TRINITY.
Gen. iii. & vi. Acts ix., to v. 32. 1 Tim. vi. 1 John iv. 7. Luke xvi. 19.
The Collect teaches us, that the ability to act aright, is the gift
of God's grace.
The Epistle exhorts us to mutual love, by the consideration of
the love of the Father in sending his Son to save us from our sins,
and by the Godlike nature of love.
The Gospel shows by a parable the nature and condemnation of
the man, who does not love.
The first Lessons tell us of the temptation, fall, and curse of
man, and the desolation of the earth by the deluge.
In the second Lessons we are told of the conversion of Paul by
the revelation of the Divinity of Jesus ; and Paul declares this
doctrine to Timothy.
THE SECOND SUNDAY AFTER TRINITY.
Gen. ix., lo v. 20, and xv. to v. 19 ; Acts x; 2 Tim. 2; John iii. 13; Luke xiv. 16.
The Epistle speaks of the love of God, which was manifest in
TRINITY. Ill
his laying down his life for us, and admonishes us that we should
love one another, and believe in Jesus Christ, in order to obtain
the witness of the Spirit.
The Grospel contains the parable of the great Supper, implying
that there is a day of grace, and that many are called, but few are
chosen.
The first Lessons contain two Covenants ; one with Noah, that
mankind shall be no more destroyed by a deluge ; its seal is the
bow in the cloud : the other, with Abraham, that sin shall not be
imputed to the believer, its seal, ivas circumcision, and is noiv
baptism.
Acts X. contains an account of the faith and charities, the vis-
ion, instruction, and baptism of Cornelius ; and the manner in
which St. Peter was taught that the Gospel was to be preached to
the G-entiles.
Timothy ii. contains St. Paul's Apostolic charge, concerning the
STovernment of the church.
THIRD SUNDAY AFTER TRINITY.
Gen. xxxvii. and xlii. ; Acts xi. ; 2 Tim. iii. ami iv. to v. 9.
The first Lessons tell the story of Joseph and his brethren.
In Acts xi., is given St. Peter's defence against the charge of
preaching the Gospel unto Cornelius, the Gentile Centurion, and
also the rapid extension of the Church among the Gentiles which
ensued. *
Paul concludes his charge to Timothy by a sublime reference to
the future honours which await the soldier of the cross.
FOURTH SUNDAY AFTER TRINITY.
Gen. xliii. and xlv. ; Acts xiv. ; Titus ii. and iii. to v. 10; Ro.m. viii. 18 ;
Luke vi. 36.
These passages contrast the trials of earth with the joys of
heaven.
The Epistle speaks of our present sufferings as unworthy to be
compared with our future joy and glory, and adds, tha^t none are
exempted from suffering. The Gospel urges us, theftforc, to be
112 THE LESSONS.
merciful, for we should seek rather to lessen, than to augment the
trials of our fellow sufferers.
The first Lessons show how the bereavements of Jacob, and the
trials of Joseph, ended in joy and gladness.
The sufferings of Pt. Paul are recounted in Acts xiv. : and he
charf>-cs Titus to teach the people to endure with patience and
meekness the tyranny of magistrates, masters, &c.
FIFTH SUNDAY AFTER TRINITY.
Gen. xlix. and 1. ; Acts xv. ; Heb. x. ; 1 Pet. iii. 8; Luke v.
The Collect is a prayer for peace and quietness.
The Epistle enjoins Christians to be all of one mind, to love as
brethren, not rendering evil for evil, but rather blessing, seeking
to promote peace ; it reminds them that those who suffer for
righteousness' sake are happy.
The Gospel relates the miraculous draught of fishes, and how
the disciples leave their occupation and follow Christ.
The first Lessons close the history of Jacob, and tell of the
prosperous and peaceful termination of Joseph's life. The second
Lessons contain an account of the dissentions about ceremonies,
which interrupted the peace of the Church, which was restored by
a judicious exposition of Christian liberty ; Mark wearies in the
work, and forsakes St. Paul, which occasions a rupture between
Paul and Barnabas, on account of the partiality of the latter for
his relative. St. Paul writes to "the Hebrews, that righteousness
is not by the law, but by' faith in Christ, who has made peace for
us by his own sacrifice.
SIXTH SUNDAY AFTER TRINITY.
Ex. Iii. aikl V. ; Acts xvii. : IIkb. xi. : Rom. vi. 3; Matt. v. 20.
Moses, acting as Shepherd to Jethro, has a revelation from God
at the burning bush, and receives a commission to visit and deliver
Israel. In the discharge of his mission, he occasions an increase
of Israel's inflictions, and is faulted by the people. He repairs to
God.
Paul preaches Christ and the resurrection at Thessalonica, Be-
TRmrrT. 113
rea, and Athens. He is driven from Thessalonica and Berea, and
mocked at Athens. In writing to the Hebrews, he recounts some of
the works of faith, and defines it as the evidence of things not seen.
The Apostle exhorts the Romans that having been baptized into
Christ's death, they should not live to sin, but to righteousness.
The Gospel teaches that by the righteousness of the law none
shall be justified.
SEVENTH SUNDAY AFTER TRINITY.
Ex. ix. and X. ; Actsxx. : Heb. xii.; — Rom. vi. 19; Mark viii.
The Epistle represents the Christian as free from the slavery of
sin, and in bonds to Christ ; and moves us to more ready obedience,
because of the better wages which we shall receive.
The G-ospel narrates the miracle of the loaves and the fishes.
As the Apostles' generosity in sharing their supply with the mul-
titude is lost sight of, because of the greater glory of our Lord's
providence, so let us ever seek to direct the recipients of our
bounty to the goodness of Him who will not fail to provide for us
in every emergency.
The first Lessons detail the plagues of Egypt.
The second Lessons tell of the labours of St. Paul, and of the
motives which should induce us to the like devotion, the cloud of
witnesses around us, and the crown before us.
EIGHTH SUNDAY AFTER TRINITY.
Ex. xiv. and xv. Acts xxiv. Heb. xiii. — Rom. viii. 12. Matt. vii. 15.
The first Lessons give a history of the exodus, and the com-
mencement of the sojourn of Israel in the wilderness ; the song of
Moses is sublime in its conception, and finished in its expression.
Acts xxiv. St. Paul, being arraigned before Felix, makes an elo-
quent defence against the accusations of the orator, Tcrtullus.
Hebrews xiii. This chapter exhorts to charity, faith, purity,
hospitality, obedience, and frequent worship.
The Epistle teaches that the sons of God, who are led by the
Spirit, should mortify the flesh ; and that they are joint heirs, and
joint sufterers with Christ.
The Gospel cautions us against impostors.
8
114 THE LESSONS.
NINTH SUNDAY AFTER TRINITY,
Num. xvi. and xxii. Aors xvi. Jas. i. — 1 Cor. x LuKExvi.
The first Lessons nai'vate the rebellion of Korah, Dathan, and
Abiram ; and commence the history of Balak and Balaam,
The second Lessons contain Paul's speech before Agrippa ; and
the instructions of St. James concerning patience in enduring
trials, and the nature of true religion.
The Epistle cites the Israelites as our examples, all of whom
were baptized in the cloud, and fed by Christ who gave them
bread from heaven ; and warns us of the fate of those who re-
belled.
The Gospel contains the parable of the unjust steward.
TENTH SUNDAY AFTER TRINITY.
Numb, xxiii. ami xxiv. Acts xviii. Jas. ii. — 1 Cor. xii. LuKExix.41.
The first Lessons continue the history of Balak and Balaam.
Acts xviii. St. Paul founds the church at Corinth and Ephesus,
and instructs ApoUos in the doctrine of Christ.
St. James insists on our laying aside all worldly distinctions,
when we come into the church of G-od : he shows the impossi-
bility of being justified by the law, but while he acknowledges
that wo shall be judged by " the law of liberty," he warns us that
we cannot have faith without works ; that it is not perfect faith
unless followed by works.
The Epistle is an instruction concerning the origin, and end of
spiritual gifts.
The Gospel exhibits the tender compassion of the Saviour as
he lamented the downfall of Jerusalem.
ELEVENTH SUNDAY AFTER TRINITY.
Deut. iv to V 41, and V. Matt, xviii. Jas. iii. — 1 Cor. xv. Luke xviii.
The first Lessons give the moral law, and exhort the people to
observe its precepts, by the consideration of its own excellence
and the power and majesty of its author,
St. Matthew gives our Lord's injunctions concerning humility,
and forbearance.
TRINITY. 115
St. James warns us against the sins of the tongue.
The Epistle declares the substance of the teachings of St. Paul,
and gives evidence of his personal humility.
The Grospel relates the parable of the Pharisee and the publican.
TWELFTH SUNDxiY AFTER TRINITY.
Deut. vi. and vii. Matt.xx. Jas. iv. — 2 Cor. iii. 4. MarkvILSI.
The first Lessons contain various exhortations to promote the
observance of the moral law, with threatnings and promises.
St. Matthew records the parable of the labourers in the vineyard,
showing the justice and goodness of God ; and Christ's prediction
of his approaching atonement.
St. James reproves covetousness and lust, and exhorts to
charity and faith.
The Epistle contrasts the ministration of the Law with the
ministration of the Gospel.
The Gospel relates the curing of one who was deaf and dumb.
THIRTEENTH SUNDAY AFTER TRINITY.
Deut. viii. and ix. Matt, xxiii. Jas. v. — Gal. iii. 16. Luke x. 23.
The first Lessons describe the goodly land to which the Lord
brought his people, and the long suffering mercy which he ex-
ercised towards Israel, during their provocations in the wilder-
ness : they inculcate thankfulness.
St. Matthew teaches that those who are in authority should be
obeyed; that the followers of Christ should be humble : he de-
nounces rulers who are arrogant and oppressive, and also against
Jerusalem, because of her ingratitude.
St. James speaks of the latter day vexations and troubles of the
children of the world ; and exhorts to patience, gentleness, prayer,
and praise.
The Epistle speaks of the covenant of promise as having been
given to Abraham, and to his seed, i. e. to Christ ; and that this
gift is of grace, not of works.
The Gospel begins with the blessedness of those who hear the
Gospel, and closes with the parable of the good Samaritan.
116 THE LESSONS/
FOURTEENTH SUNDAY AFTER TRINITY.
Deut. xxxiii. and xxxiv. Matt. xxv. 1 Pkt. i. — Gal. v. 16. Luke xvii. 11.
The first Lessons tell of the greatness of Grod, and the happi-
ness of his people : Moses blesses the twelve tribes, ascends Mount
Nebo, dies there, and is succeeded by Joshua.
Matthew xxv. contains the parable of the virgins ; teaching the
necessity of watchfulness ; and that of the talents ; implying
that we are responsible to (xod for the discharge of the duties of
our calling : and a description of the general judgment.
St. Peter blesses God for man's regeneration, and exhorts the
people to holiness of life, and to charity.
The Epistle contrasts the works of the flesh with those of the
Spirit, and says that the spiritually minded are not under the con-
demnation of the law, and that the carnally minded shall not
inherit the kingdom of heaven.
The Gospel narrates the cleansing and ingratitude of the lepers ;
and the piety, gratitude, humility and charity of the Samaritan.
FIFTEENTH SUNDAY AFTER TRINITY.
Josh, xxiii. and xxiv. Mark iv. 1 Pet. ii. — Gal. iv. 11. Matt.Iv. 24.
The first Lessons rehearse God's mighty acts, and his care for
his people, who are advised to love and obey him.
St. Mark records the parable of the sower : and other instruc-
tions of our Lord, concerning the importance of glorifying God by
works of charity ; and of growth in grace ; also the calming of
the tempest by the word of Christ.
St. Peter exhorts us to the discharge of Christian duties.
The Epistle condemns those who advocate a legal justification^
and presents the cross of Christ as an object in which to glory.
The Gospel teaches that we cannot serve God and mammon ;
and that we should put our trust in God's providence, and seek
his favour
SIXTEENTH SUNDAY AFTER TRINITY.
Judges iv.andv. Makk xiii. 1 Pet. iii. — Ephes. iii. 13. Luke vii. 11.
The first Lessons detail the defeat of Sisera, and the Song of
Deborah.
TRINITY. 117
St. Mark records the declarations of our Lord concerning the
desolation of Jerusalem, and the end of the world.
St. Peter explains the duties which grow out of the various re-
lations of society.
The Epistle contains a twofold request, to Grod, and to the
people : the Apostle's prayer to Grod consists of two parts ; a peti-
tion, and a thanksgiving ; in each of which, he shows his love for
the people.
The Gospel tells of the widow of Nain.
SEVENTEENTH SUNDAY AFTER TRINITY.
1 Sam. xii. andxvii. LuKExiii. 1 Pet. iv. — Eph. iv. Luke xiv.
The first Lessons show the ingratitude of Israel in being dis-
satisfied with the government of the Prophets of God, and desir-
ing a king; and also narrate the contest between David and
Goliath.
St. Luke relates sundry parables, and instructions of our Lord,
teaching that temporal calamity is not always a sure index of
criminality, that there is a day of grace : that we may do acts of
mercy on the Sabbath day ; that the grace of God grows, and
brings forth fruit in the heart, and is difiiisive : and that we
should improve our probation.
St. Peter speaks of the near approach of the end of the world,
and urges Christians to redeem their misspent time ; warning
them of the trials which await them, and congratulating such as
are called to suffer for Christ's sake.
The Epistle seeks to promote unity among Christians by the
consideration of their intimate connexion with the same Lord, by
the same ties.
The Gospel exhibits the malice of the Pharisees, in watching
for occasions against our Lord; his mercy in healing the sick
man ; and teaches the advantage of humility.
EIGHTEENTH SUNDAY AFTER TRINITY.
2 Sam. xii. and xix. Luke xv. 1 Pet. v. — 1 Con. i. 4. Matt. xxii. 34.
The first Lessons describe the interview between Nathan and
118 THE LESSOISTS.
David, after the death of Uriah ; and also one of the consequences
of liis sin, namely the rebellion and death of his son Absalom.
The XV. chapter of Luke contains the parables of the lost
sheep ; the lost piece of silver ; and the prodigal son ; all of
which show the great solicitude of Heaven for man's salvation.
St. Peter exhorts presbyters to be attentive to their flocks ; and
he admonishes all the people to be clothed with humility, to be
watchful, and to trust in God.
The Epistle is a thanksgiving for God's grace to his people, and
an assurance that he will confirm them to the end.
The Gospel shows how our Lord put the Pharisees to silence,
and also made manifest his own Divinity.
NINETEENTH SUNDAY AFTER TRINITY.
1 KixGsviii. to V. 62. Luke xx. 2Pet. 1. — EpH.iv.17. Matt. ix.
The first Lessons contain the prayer of Solomon at the dedica-
tion of the temple.
St. Luke reports the failure of the Scribes and Pharisees in
their efforts to entangle our Lord in difficulty with the Roman
Government, in the matter of the tribute : also the parable of the
vineyard ; and the doctrine of the resurrection of the dead.
St. Peter writes to the whole Church throughout the world as-
suring them of the certainty of those things in which they have
been taught, specially the Divine honour of our Lord, of which
the Apostle was witness in the mount.
The Epistle draws a line between the walk and conversation of
those who are alienated from God, and those who have been re-
newed in the spirit of their mind, and admonishes the child of
God to eschew the works of the flesh, and follow Christ.
The Gospel contains the narrative of the healing of the sick of
the palsy.
TWENTIETH SUNDAY AFTER TRINITY.
1 Kings xvii. and xviii. John iii. 2 Peter ii. — EpH.iv. 15. Matt. xxii.
The first Lessons tell us of Elijah at the brook Cherith, where
he was fed by the ravens ; and at Zarephath, where he was fed
from the widow's handfull of meal ; and at Mount Carmel, where
he killed the priests of Baal, and terminated the famine by ob-
taininor from God an abundance of rain.
TRINITY. -' 119
St. Jolm relates the interview between our Lord and Nicodo-
inus ; and declares the necessity of the regeneration of our nature ;
and the atonement about to be made upon the cross, for the sins
of the whole world : the chapter concludes with the testimony of
John the Baptist concerning Christ.
St, Peter writes about false teachers.
The Epistle urges us to walk circumspectly as wise men, re-
deeming the time.
The Grospel teaches the doctrine of justification by faith, in the
parable of the marriage feast, and the ejection of the guest who
sported his own vestments,
TWENTY-FIRST SUNDAY AFTER TRINITY.
2 Kings v. and xix. John vii. 2 Peter iii. — Eph. vi. 10. John iv. 46.
The first Lessons : Naaman, the Syrian leper, comes to 'Elisha
the prophet, and is cured ; G-ehazi, the covetous servant of Elisha,
follows Naaman, and asks a gift ; the prophet punishes him by
causing the leprosy of Naaman to cleave to him : Senacherib blas-
phemes the God of Israel, and his army is destroyed by an angel,
and he is slain by his own sons.
St. John relates the disputings among the Jews at Jerusalem
concerning Christ ; his teachings, and the efforts of his enemies
to take him.
St. Peter reminds the people of the speedy dissolution of all
earthly things, and the resurrection of the dead, and urges them
to be watchful, lest that day overtake them unprepared.
The Epistle exhorts Christians to take, and wear the panoply
of Grod, warning them of the power and subtlety of their foes.
The Grosj)el relates the healing of the Ruler's son, and the con-
version of his household.
TWENTY-SECOND SUNDAY AFTER TRINITY.
Dan. vi. and vii. John viii. 1 John i. — Phil. i. 3. Matt, xviii. 21.
Daniel is cast into the lion's den ; his deliverance and exalta-
tion : his vision of four great dynasties, and the latter-day glory
of the Church.
Christ forgiveth the adulteress ; and teacheth the people in the
temple, asserting his Divinity in such plain terms that they at-
tempt to stone him.
120 THE LESSONS.
St. John declares the Divinity and Incarnation of our Lord ;
and also presents motives for a holy life, by the consideration of
the purity and moral greatness of (iod.
The Epistle presents a pattern of a faithful pastor, who remem-
bers his absent flock, rejoices in their spiritual welfare, and prays
for their advancement.
The Gospel teaches the forgiveness of injuries.
TWENTY-THIRD SUNDAY AFTER TRINITY.
Prov. i. and ii. John ix. 1 John ii. — Phil. iii. 19. Matt. xxii. 15.
The first Lessons describe the beauty and preciousness of wisdom.
St. John gives an account of the healing of a man, who was
born blind, and of his excommunication from the Jewish Church,
in consequence of his having confessed his faith in Christ.
St. John gives a new commandment, and exhorts Christians not
to love the things of the world.
The Epistle moves us to follow in the steps of those holy men,
whose conversation was in heaven, looking forward to the resur-
rection, when the flesh shall no longer vex us by its corrupting
influence.
The G-ospel records the malice and artifice of the Pharisees,
and the triumph of Christ : he teaches the law of tribute.
TWENTY-FOURTH SUNDAY AFTER TRINITY.
Prov. iii. and viii. John x. 1 John iii. — Col. i. 3. Matt. ix. 18.
The first Lessons give the counsels of wisdom, and describe her
excellence over all other possessions.
John x., Christ the good Shepherd, gives his life for the sheep ;
the Divinity of our Lord is asserted.
1 John iii. Christians are the sons of Grod ; they are known by
their good works, by their love for each other ; and they have the
witness of the Spirit.
The Epistle says that Grod is glorified by the faith and love of
Christians : the Apostle prays for the growth and steadfastness of
his people.
The Gospel records the healing of the woman, who had an issue
of blood ; and the raising of the Ruler's daughter.
THE SONG OF SIMEON. 121
TWENTY-FIFTH SUNDAY AFTER TRINITY.
Prov. xi. and xii. John xi. 1 John iv. — Jer. xxiii. 5. John vi. 5.
The first Lessons teach that righteousness is more profitable
than riches ; and wisdom of more worth than folly.
St. John records the raising of Lazarus from the dead ; and the
prophecy of Caiaphas, concerning the atonement of Christ.
1 John iv. enforces the value of mutual love among Christians,
and gives two means of detecting impostors.
The Epistle prophecies the Advent of Christ, and the return of
Israel to their own land.
The Gospel relates the miracle of the multiplication of the
loaves and fishes.
"He, which testifieth these things, saith, 'surely I come
quickly ; ' Amen ; Even so, come, Lord Jesus." Rev. xxii, 20.
NUNC DIMITTIS, OR THE SONQ OF SIMEON.
The "Nunc Dimittis " is omitted from the American Prayer
Book, but the value and beauty of the thoughts which are pre-
sented in the following exposition, renders it worthy of preserva-
tion.
Luke ii. 29. — " Lord, now Idlest thou thy servmit depart in peace."
Sio ubi fata vocant, udis abjectus in herbis.
Ad vada Mseandri concinit albus olor.
As the swan, so Simeon in his old age, ready to leave the
world, did sing more sweetly than ever he did before, "Lord now
lettest," &c.
The which hymn is a thanksgiving to God, for giving his Son
to redeem his servants,
fl. He rejoiceth in regard of his own particular.
And it hatli two princi- I ver. 29, 30.
pal parts : in the 1 2. In regard to the general good our Saviour, Christ,
[ brought to the whole world, ver. 31, 32.
{1. His willingness to die, "Lord now lettest thou
thy servant depart in peace."
2. The reason of this willingness, '' For mine eyes
have seen thy salvation.''
" Lord." The papists often in their life, specially at their death,
use to commend themselves and their souls unto the protection of
the blessed Virgin : Mary ! mother of grace ! do thou receive us in
122 NUNC DIMITTIS.
the hdur of death, and protect us from the enemy. This is their
doctrine, Bellarmine avoweth it : this is their practice, Father G ar-
net at his execution used this form of prayer twice publicly. But
old Simeon hero forgetting our lady, though she ^Ycro present,
commends his soul to the Lord, who redeemed it, " Lord now let-
test thou," &o.
" Now." Simeon assuredly was* not afraid to die before, but
because a revelation was given unto him from the Holy Ghost that
he should not see death, until he saw the Messiah, he was exceed-
ing desirous to live, that he might see the word of the Lord ful-
filled. And therefore men abuse this example, saying they will
be contented to die, when such and such things come to pass,
when all their daughters be well married, and all their sons well
placed. Old Simeon had a revelation for that he did, whereas we
have no w^ arrant from Grod, for many things we fondly desire ; so
that whether God grant them, or not, we must submit ourselves
unto his good pleasure, now and ever ready to depart in peace,
when he doth call, taking unto us the resolution of Job, " The
Lord giveth, and the Lord taketh, blessed be the name of the
Lord."
" Lettest thou." We may not ourselves lose our souls, but let
God let them out of prison. "We must seek to mortify the •flesh,
and to cast the world out of us :
God.
Our neighbour.
Ourselves.
Against God: w^ho saith, " Thou shalt not kill:" if not another,
much less thyself "For thou must love thy neighbour as thy-
self :" first thyself, then thy neighbour as thyself. The nearer,
the dearer, "I kill, and give life," saith the Lord: we are not mas-
ters of our life, but only stewards : and therefore may not spend
it, or end it as we please ; but as God, who bestowed it, will.
"Against our neighbours." Because men are not born for them-
selves alone, but for others also : being all members of one com-
monwealth and politic body ; so that (as Paul saith) " If one
member suffer, all suffer with it." Every particular person is
part of the whole state. This is the true reason, why the king
doth take so precise an account of the death even of his basest
subject, because himself and the whole kingdom had interest in
him.
But to cast ourselves out of ^
the world, is an offence against )
THE SONG OF SIMEON. 123
''Against ourselves." Because by natural instinct every crea-
ture labours to preserve itself; the fire striveth Mdtli the Avater,
the water fighteth with the fire, the most silly worm doth contend
with the most strong man to preserve itself; and therefore we
may not butcher ourselves, but expect God's leisure and pleasure
to let us depart in peace,
" Thy servant." It is not a servile service, but a perfect free-
dom to serve the Lord. And therefore, as the good Emperor The-
odosius held it more noble to be a member of the Church, than the
head of the empire : so may we resolve that it is better to be a
servant of God, than Lord of all the world. For while we serve
him, all other creatures on earth and in heaven too serve us, Heb.
i. 14.
( Enemy.
In choosing a master, every man will ? i -., ) p^ii .
shun princi pally three sorts of men: S ) a i.
^ ^ -^ ( Servant.
He serveth his greatest enemy, who serveth the devil : his fel-
low Avho serveth the lust of his flesh : his servant, who serveth
the world. It is a base service to serve the world : for that is, to
become a vassal unto our servants. It is an uncertain service to
serve the flesh : this master is so choleric, so weak, so sickly, so
fickle, that we may look every day to be turned out of doors : and
that which is worst of all, he is least contented when he is most
satisfied. Like to the Spaniard, a bad servant, but a worse master.
It is an unthrifty service to serve the devil, all his wages is death :
the more service we do him, the Averse is our estate. But he that
fears God, hath the greatest Lord, who is most able, and the best
Lord, who is most willing to prefer his followers : and therefore
let us say with Simeon, and boast with David : " 0 Lord I am
thy servant, I am thy servant." See the Epistle on Simon and
Jude's day.
" Depart." Here first note the soul's immortality: Death is not
exitus, but transitus ; not obitus, but abitus ; not a dying, but a
departing, a transmigration and exodus out of our earthly pil-
grimage, unto our heavenly home. A passage from the valley of
death unto the land of the living.
David said of his dead child, " I shall go to him, but he shall
not return to me." Christ confirms this : Have you not read
what is spoken of God, saying, "I am the God of Abraham, and
the God of Isaac : and the God of Jacob ?" Now God, saith
124 NUNC DIMITTIS.
Christ, is not the God of the dead, but of the living. Abraham
then is alive, Isaac alive, Jacob alive ; they cannot be said truly
dead, but (as Simeon) here, departed.
The two receptacles of all souls after this life. Hell and Heaven,
infallibly demonstrate this point. Lazarus dieth, and his soul is
presently conveyed by blessed angels unto the bosom of Abraham :
unhappy Dives dieth, and his soul is fetched and snatched away
by foul fiends into the bottomless pit of hell.
As God's eternal decrees have an end without a beginning : so
the souls of men have a beginning without an end. The soul
and body part for a time, but they shall meet again, to receive an
irrecoverable doom, either of " Come ye blessed," or " Go ye cursed."
Secondly, note that dying is the loosing of our soul from her
bonds and fetters : our flesh is a sink of sin, the prison of the
mind, e-»^« quasi <rf^st. Qui gloriatur in viribus corporis, gloria-
tur in viribus carceris. And therefore when Plato saw one of his
school was a little too curious in pampering his body, said wittily :
what do you mean to make your prison so strong ? So that a soul
departed is set at liberty, like a bird that is escaped out of a cage.
Among all other prisoners visit your own soul, for it is inclosed in
a perilous prison, said a blessed martyr, apud Fox, pag. 1544.
The world is so full of evils, as that to write them all, would re-
quire another world so great as itself. Initiu vitse csecitas et
oblivio possidet, progressu labor, dolor exitum, error omnia : child-
hood is a foolish simplicity, youth a rash heat, manhood a carking
carefulness, old age a noisome languishing. It may be said of an
old man, as Bias of the Mariner ; Neither among the living, nor
the dead : and (as Plutarch of Sardanapalus, and St. Paul of a
widow living in pleasure) that he is dead and buried, even while
he liveth : and so passing from age to age, we pass from evil to
evil ; it is but one wave driving another, until we arrive at the
haven of death. Epictetus spake more like a divine than a phi-
losopher. "Man is a fable of calamity, a catalogue of miseries."
Though a king by war or wile should conquer all the proud earth,
yet he gets but a needle's point, a mote, a mite, a nit, a nothing.
So that while we strive . for things of this world, we fight as it
were like children, for pins and points. And therefore Paul " de-
sired to bo loosed, and to be with Christ :" and Simeon (as some
divines observe) prayeth here to be dismissed, (as Ambrose doth
read) : " Lord let loose." Cyprian and Origen, dimittes, in the
THE SONG OF SIMEON. 125
future : as if he should say, " Now Lord I hope thou wilt suffer
me to depart." Howsoever the word in the present, imports that
death is a goal-delivery : " Now Lord thou settest free thy ser-
vant ;" as aTfoXveiv is used, Acts xvi. 35 ; Luke xxiii. 17.
( External, ) p^^^^ ( World.
"Inpeace." There are three kinds of peace: { Internal, > n -^ Mind.
I Eternal, ) °^ | God.
( Man and man.
Or more plainly, peace between < (xod and man.
( Man and himself.
The last kind is meant here, though assuredly Simeon had all
three: for our peace with God, and so far as is possible, love to-
ward all men, breeds in us a third peace, the which is the con-
tentation of our mind and peace of conscience : for which every
man ought to labour all his life ; but at his death especially, that
comfortably departing he may sing with old Simeon, "Lord now
lettest," &c.
I know many men have died discontent and raving, without any
sentiment of this comfortable peace, to man's imagination, and yet
notwithstanding were doubtless Grod's elect children. For, as Au-
gustine, many works of God concerning our salvation are done in,
and by their contraries. And thus the child of God, through
many tribulations, and, to our thinking, through the gulf of des-
peration, enters into the kingdom of heaven. The love of God is
like a sea, into which a man is cast, he neither seeth bank, nor
feeleth bottom.
For there is a two-fold presence ( 1. Felt and perceived,
of God in his children : ( 2. Secret and unknown.
Sometimes God is not only present with his elect, but also
makes them sensibly perceive it, as Simeon here did : and there-
fore his mourning was turned into mirth, and his sobs into songs.
Again, sometimes God is present, but not felt: and this secret
presence sustains us in all our troubles and temptations, it enter-
taineth life in our souls, when as to our judgment we are alto-
gether dead, as there is life in trees when they have cast their
leaves. And therefore let no man be dismayed, howsoever dis-
mayed : for God doth never leave those whorri he doth love : but
his comfortable Spirit is'a secret friend, and often doth us much
good, when we least perceive it, Isa. xli. 10, &c., xliii. 2.
"According to thy word." If God promise, we may presume,
126 NUNC DIMITTIS.
"for he is not like man, that he should lie: neither as the son of
man, that he should repent."
"For mine eyes have seen thy salvation. I have seen the Mes-
siah in whom, and by whom thy salvation is wrought and brought
unto us. As Simeon saw Christ's humanity with the eyes of his
body: so he saw Christ's divinity long before with the piercing
eye of faith. He knew that the little babe which he lulled in his
arms was the great God, whom the heaven of heavens could not
contain: and therefore believing in the Lord of life, he was not
afraid of death : but instantly breaks forth into this sweet song.
Death is unwelcome to carnal men, as Aristotle said, of all ter-
ribles she most terrible. And the true reason hereof is want of
faith, because the}^ do not unfeignedly believe that Christ Jesus
"hath led captivity captive, that he hath swallowed up death in
victory by his death, and opened unto us the gates of eternal life."
The blessed thief upon the cross died joyfully, because he saw
Christ, and believed also that he should pass from a place of pain
to a paradise of pleasure. St. Stephen died joyfully, because he
saw " the heavens open, and Christ standing at the right-hand of
the Father." Here Simeon departed joyfully, because "his eyes
saw the salvation of the Lord."
As there are two degrees of faith, so two sorts of Christians;
one weak, another strong. The weak Christian is willing to live,
and patient to die : but the strong patient to live, and willing to
die.
That a man may dispart in peace two things are requisite :
1. Preparation before death ; 2. A right disposition at death.
Both which are procured only by faith in Christ. If a man
wore to fight hand to hand with a mighty dragon, in such wise
that either he must kill or be killed, his best course were to be-
reave him of his poison and sting. Death is a serpent, and the
sting wherewith he woundeth us, is sin: so saith St. Paul, "the
sting of death is sin." Now the true believer understands and
knows assuredly, that Christ Jesus hath satisfied the law, and
then if no law, no sin : and if no sin, death hath no sting : well may
death hiss, but it cannot hurt : when our unrighteousness is for-
given, and sin covered, Christ both in life and death is advantage,
Phil. i. 21. Faith also procureth a right disposition and behaviour
at death.
" Which thou hast prepared before the face of all people." The
THE SONG OF SIMEON. 127
second part of this hymn, concerning the general good our
Saviour brought to the whole world.
Wherein two points are to O. What arc his benefits.
be noted especially : ( 2. To whom they belong.
The benefits are salvation, light, and glory. So that the world
without Christ, lieth in damnation, darkness, and shame. Jesus
is a Saviour, neither is there salvation in any other : he is the
" light of the world," and " Sun of righteousness," without whom
all men sit in darkness, and in the shadow of death, as Zacharias
in his song : he is our glory, without whom " nothing belongs
unto us but confusion and shame." These benefits are so great,
that they ought to be had in a perpetual remembrance. Christ
himself commanded his last supper to be reiterated often, and the
Church enjoineth this hymn to be sung daily, in a thankful
memorial hereof.
But unto whom appertain these benefits ? Unto all. So saith
the text, " which thou hast prepared before the face of all people.
The Lord hath made bare his holy arm in the sight of all the
Gentiles, and all the ends of the earth shall see the salvation of
our God." Christ is set up as a sign to the people, and happily
for this cause, among others, he was born in a common inn,
frequented by men of all sorts ; and the first news of the gospel
was preached in open fields, Luke ii. " as prepared before the face
of all people."
But here we must observe, that albeit salvation pertains to all,
yet all pertain not to it : none pertain to. it, but such as take
benefit by it: and none take benefit by it, no more than by the
brazen serpent, but they who fix their eyes on it. If we desire
salvation, light and glory, we must (as old Simeon) embrace
Christ joyfully, and hold him in our arms of faith steadfastly.
" To be a light to lighten the Cxentiles." If any shall demand
why Simeon here calls Christ the light of the Gentiles, and glory
of the Jews, rather than the glory of the Gentiles, and light of
the Jews :
Answer is made, that there is a two-fold darkness : | ^
( Ignorance.
Sin is called in holy Scripture a work of darkness, for divers
respects :
128 NUNC DIMITTIS.
1. Because it is committed against God, " who is light,"
through the suggestion of Satan, " who is the prince of darkness."
2. Because sin for the most part is committed in the dark.
3. Because sin is committed especially through the darkness of
understanding : for Satan usually blindeth our eyes or reason, and
religion, and makes sin appear not in its own name and nature,
but under the name and habit of virtue.
Now in regard to this kind of darkness, Christ was a light to
the Jews, as well as to the G^entiles : Isaiah Ix. 1 ; " Arise 0
Jerusalem, be bright, for thy light is come." John i. 9; " Christ
doth lighten every man that cometh into the world."
The second kind of darkness is ignorance. The Jews in this
respect were not in such darkness as the Gentiles ; having the
law, the prophets, the sacrifices and exercises of holy religion.
However Christ be the light of all people, yet (as it followeth)
he is " the glory of his people Israel, unto whom pertained the
adoption, and the glory, and the covenants." He was promised
unto them, born of them, bred up with them, he lived, preached,
acted his great wonders among them : in all which respects he
may be fitly called Israel's glory.
Hence we may learn : First, That the gospel is the greatest
honour of a state.
Secondly, That all our glory depends on Christ our head, who
is the king of glory.
Thirdly, That a good man, especially a good preacher, is a great
ornament to the country wherein he liveth : Athanasius is called
" the eye of his time ;" Aibinus, " England's Library ;" Melanc-
thon, "the Phoenix of Germany ;" Christ, "the glory of Israel."
AN EXPOSITION
OF THE
EPISTLES AND GOSPELS
FOB,
EACH SUNDAY IN THE YEAR.
THE FIRST SUNDAY IN ADVENT.
,THE EPISTLE.
Rom. XIII. 8. — <' Oive nothing to any man but this that ye love one
another,'''' Sfc.
It is a good observation of Tertullian, that heretics are wont
first to persuade, then to teach : on the contrary, that orthodoxes
used first to teach, and then to persuade : the which is St. Paul's
ordinary method, first monere, then movere. This Epistle then
allotted for this day being suitable to the rest of his writing,
offereth unto your consideration two principal points.
1. An admonition : "Owe nothing to any man but love."
1. From the worthiness of the thing: " He
that loveth, hath fulfilled the law."
2. From the fitness of the time : " Consider-
ing the season, that it is now time," &c.
In his admonition ob- C 1. A precept : " Owe nothing," &o.
serve two things : ( 2. An except : " But to love one another."
rr,i £• . 1 ,1 • • i Really '- " For we may not oive.''''
The first doth msinu- 1 „ ,, "
. ,, , , N tullv : " Owe nothin^P
ate, that we must pay ) ^ ' ,, , ^ ^
f (ienerally : " To any man."
Some divines have stretched this unto all manner of duties as
well of love as law : making it a conclusion of the former doctrine ;
•" Grive to all men their due : tribute to whom tribute, custom to
whom custom," &c. " Be debtors to all, that ye may be indebted to
none :" as Luther observes, a strange, yet a true saying ; and it
hath a parallel, 1 Cor. iii. 18: "If any man among you seem to
be wise in the world, let him be a fool that he may be wise." In
9
A double reason
of the same :
130 THE EPISTLE.
like manner, lie that will live out of debt in the world, let him
owe so much unto every one, that he owe nothini^ unto any one :
so Paul who kept nothing from any man, was notwithstanding
through hi.i love debtor to many, servant to all. Others restrain
this unto peeuniary debts, arising from promise or from committaL
Our promises are due debt, Psal. xv, : " The man that will rest
upon (iod's holy hill, must not swear to his neighbour and disap-
point him, though it be to his oAvn hindranee." The w^ord of an
honest man ought to be as current as his coin. Pomponius, an
heathen man, is reported to have been so constant, as he never
made a lie himself, nor could suffer a lie in others : every chris-
tian, and a gentleman, albeit not a christian, ought to be just in
all his words, as well as righteous in all his ways. It is sound
counsel in affairs of the world ; fast bind, fast find. The seals of
men are more regarded than their souls, Seneca ; and yet ipse
dixit of a christian Pythagoras, is as sufficient, as Quod scrips!
scripsi, of a Jewish Pilate.
Debts, ex commisso, be manifold : some by borrowing, some by
buying, some by secret fraud, some by violent oppression. It is
not a fault simply to borrow, for then there could be no letting, no
lending, no trading in the world: then only debt is deadly sin,
when a man hath neither means nor meaning to repay, Psal.
xxxvii. 12, " The wicked borroweth, and payeth not again."
Some men hold restitution a point of popery : borrowing by
Calvin, and paying by the Bible : but Bishop Latimer avoweth
upon his credit, that in this all writers agree, both old and new,
" that restitution is necessary to salvation: either restitntion open
or secret, or else Ae//." It is easy to show that, in a particular
account, which he delivered in a gross sum : first, it was a re-
ceived opinion among the fathers in the days of Augustine.
" Sin is not remitted, unless restitution be made." Afterwards
entertained of the best civilians, and all the canonists and school-
men without exception, and still embraced of our learned Protes-
arit divines, Illyricus, Brentius, Aretius, in the exposition of the
words of Zacchcu:s, " If I have taken from any man by forged
cavillation, I rc;<tore him four fold." Melancthon, Zanchius,
Perkins, and all that understand any thing at all. For no man
except a new man is saved ; he must repent and be born again,
Now where there is unfeigned repentance, there is contrition for
THE FIRST SUNDAY IN ADVENT. 131
sin ; where contrition for sin, there detestation of sin ; where de-
testation of sin, there followeth amendment of life.
Zaccheus renewed in mind was altered in manners. He that
stole must steal no more : such then as detain the goods of others
unjustly without satisfaction or restitution, are not sorry, but re-
joice rather in doing of evil.
2. We must pay fully : " owe nothing." Many men are willing
to pay some part of their debts, but they cannot endure to re-
store all : they will not compound, except the creditor will take
ten shillings in the pound — a common, but not a commendable
course, for a mite is debt as well as a million; tam albeit na
tantum ; so good a debt, howsoever not so great a debt : if we
must owe nothing, then there must be full payment of everything.
If we cannot pay, God assuredly will accept of votal restitution
as well as of actual : of that which is in affect, as if it had been
in effect. As Paul showeth in the like case : " For if there be
first a willing mind, it is accepted according to that a man hath,
and not according to that he hath not." God accounts that, as
done, which a man sincerely desires to do, but cannot perform.
3. "We must pay generally: "owe nothing to any:" whether
he be friend or foe, rich or poor, stranger or neighbour : restore all
to all. If any man, corrupting or corrupted in secular offices,
hath injured any whom he doth not know, then his best course
is to restore to G-od, that is, to the Church and to the poor.
Touching these and the like questions of debt, the learned may
further examine Thomas, Cajetan, Aragon, Emanuel Sa, with
many more ; but the best schoolman in this argument is thine
own conscience : For " whatsoever is not of faith is sin." That
is, all thou condemnest in thine heart for sin, to thee is sin : sat-
isfy then all others so far, that thou mayest satisfy thyself ; " owe
nothing to any."
Yet this precept hath his except ; " But this, that ye love one
another : " here then observe first a difference between civil debts
and religious. A civil debt once paid is no more due : but charity
being paid is still due : when a man dischargeth other debts, ob-
ligation leaves him, who pays, and approaches him who is paid.
But in paying the debt of love, the more we give, the more we
have. As Augustine doth excellently gloss this Text : peruse the
cited Epistle, for it is short and sweet : of worldly wealth it may
be said truly : It is good where it is rare ; but in spiritual riches
132 THE EPISTLE.
it is quite contrary : It is good where it is abundant ; or as the
Philosopher, better in the word of Solomon, " He that scattereth,
increaseth : " in this except then, I note with Gorran,
L Matter, i L diligatis.
The ) Manner, > in the word . invicem.
( Privilege, j <f nisi.
The matter is to love : the manner mutually to love : the privi-
lege continually to love, " Owe nothing but love : for he that
loveth another fullilleth the law." This is the first reason in
forcing the former exhortation ; and it is taken from the worthi-
ness of the thing. " Love is the fulfilling of all the Law ; "
which he proves by this induction : " Thou shalt not commit
adultery, thou shalt not kill, thou shalt not steal, thou shalt not
bear false witness, thou shalt not lust : " and if there be any other
commandment, it is all comprehended in this saying : namely,
" Love thy neighbour as thyself." Love doth no evil unto his
neighbour : in deed, forbidden in the sixth, seventh and eighth
commandments : in word, forbidden in the ninth : in thought,
forbidden in the tenth. Love then is the complement of the
whole law concerning our duty to Grod and man. For our love to
man ariseth originally from our love to God : "We love our friend
in the Lord : our foe for the Lord. This (saith Luther) is the
shortest and longest Divinity : the shortest as touching the
words and sentence : but as touching the use and practice it is
more large, more long, more profound, and more high than the
whole world. I shall often handle this common place, especially
Epistle on Q,uinquagesima Sunday.
I come now to the second argument, from the fitness of the
time : ver. 2. " This also we know the season, how that it is
time, that we should awake out of sleep : for now is our salvation
nearer," &c. The sum of it is, that we must be more studious
in performing our duty now than heretofore when we did first
believe : for we must go forward and grow upward : from grace to
grace, from virtue to virtue, till we be of full growth in Christ Jesus :
or as it is here, till we have " put on the Lord Jesus." A violent
motion is quick in the beginning, but slow in the end : a stone
cast upward, is then most weak when it is most high ; but a
natural motion is slow in the beginning, but quicker in the end :
for if a man from a tower cast a stone downward, the nearer to
the centre, the quicker is the motion : and therefore when a man
THE FIRST SUNDAY IN ADVENT. 133
at his first conversion is exceeding quick, but afterward waxeth
every day slower and slower in the ways of the Lord, his motion
is not natural and kind, but forged and forced : otherwise the
longer he liveth, and the nearer he comes to the mark, the more
swiftly would he run, the more vehemently contend for that ever-
lasting crown, which he shall obtain at his racels end.
" The night is passed, and the day is come." Some by night
understand the life present ; and by day the world to come ; in
this life many things are hidden as in the dark, but at the last
and dreadful day, the books and registers of all our actions shall
be laid open, and all things appear naked as they are, to G-od,
men, angels, devils. If we make but twelve hours in our night
and six ages in the world, as usually divines account ; then five
thousand years, that is, ten hours of the night were past, when
Paul wrote this : and since that almost sixteen hundred years,
that is, an hour and a half and a quarter ; so that now there can
remain but some few minutes, and then the terrible day of the
Lord will come, " When the heavens shall pass away with a
noise, and the elements shall melt with heat, and the earth with
the works therein shall be burnt up." Wherefore seeing the end
of this night, and beginning of that day is at hand, let us cast
away the works of darkness, and put on the whole armour of
light.
Others more fitly by night understand the time of ignorance ;
by day, the time of knowledge : by night, the law wherein our
Saviour Christ was only shadowed ; by day, the Ciospel wherein
he is openly showed : and so salvation is nearer because clearer.
Our Apostle's argument then is like that of John the Baptist ;
'' Repent, for the kingdom of God is at hand," Matt. iii. 2.
The Gospel is the day, Christ is the light : faith is the eye
which apprehends this light ; and therefore seeing the day is
come, let us cast away the works of darkness, and put on the ar-
mour of light.
Sinners are called the works of darkness : " The fool maketh a
mock of sin :" as Abner called fighting a sport : " Let the young
men arise and play before us : " so many men make sin their or-
dinary pastime : but our Apostle terms it a work, and the wise
man a weary work too : Wisd. v. 7. " We have wearied our-
selves in the ways of wickedness : " a work it is, but black work :
a deed of darkness ; in that it doth begin from Satan, who is the
134 THE EPISTLE.
prince of darkness, and end in hell, which is utter darkness. See
the song of Simeon : and Aquin. lect. 3, upon this chapter.
Holy virtues are called armour of light : armour, because with
them a Christian must fight against his enemies : Eph. vi. See
Epist. Dom. 21, post Trin. Light in three respects.
1. x\s proceeding from God, who is the Father of lights :
Jam. i. 17.
2. Shining before men, as lights in the world : Matt. v. 16.
3. Enduring the light : John iii. 20, 21. " He that doeth evil,
hateth the light : but he that doeth truth, cometh to the light."
" Let us walk honestly," &c. That is, comely: night-walkers
are negligent in their habits, an old gown will serve their turn,
without ruff or cuff, or other handsome trim. But in the day
men are ashamed, except they be in some good fashion according
to their quality. Seeing then the night is past, and the day is
come, let us put off our night clothes, and put on our apparel for
the day, so walking as we care not who seeth us, in all comeli-
ness and honesty. The drunkard is in his night-gown : the forni-
cator is in his night-gown ; the factious schismatic full of strife
in his night-gown too : for he loves no comeliness in the Church.
" Not in eating and drinking, neither in chambering and wan-
tonness, neither in strife and envying." Here the Novelists ex-
cept against our translation. For we should read surfeiting and
drunkenness.
In general concerning mistranslation, I refer them unto those
whom it more properly concerns ; I know, they know we can
easily find faults in the Geneva translation of the Psalms in Eng-
glish metre used most, and preferred best of all Scriptures in their
private and public devotions. If a Salamandry spirit should tra-
duce that godly labour, as the silenced ministers have wronged
our " Communion Book," he would object peradventure that some-
time there wants in it reason, as well as rhyme. Lactantius re-
ports of Arcesilas, that having thoroughly considered the contra-
dictions and oppositions of philosophers one against another, in
fine contemned them all : even so worldlings and atheists, pend-
ing the differences of Christians in matters of religion, have re-
solved to be of no religion. And understanding the violent con-
tentions about forms of prayer, and translations of Scriptures, use
no prayer, no Bible, but make Lucian their Old Testament, and
Machiavell their New.
The Church, like Paul, means too much eating and drinking,
THE FIRST SUNDAY IN ADVENT. 135
for it is lawful to eat all manner of meat, whether it be flesh or
fish. But there be certain hedges over which we may not leap :
The first hedge is Levit. xix. 26. " Thou shalt not eat the flesh
with the blood : " that is to say, raw flesh : for if we should or-
dinarily devour raw flesh, it would engender in us a certain cru-
elty, so that at length we should eat one another, as divines ex-
pound that place. We may not be cannibals or man-eaters, against
this sin Grod hath set an high hedge. " Thou shalt not kill : "
extreme famine made mothers murderers, and turned the sanc-
tuary of life into the shambles of death : extreme necessity breaks
all hedges of nurture and nature : but in ordinary course, man is
no meat for man : but as Ignatius said, only manchet for God, a
service and sacrifice for his maker. Happily some will say, well
then, if I devour not man's flesh, I may eat whatsoever 1 list,
howsoever I get it. No, God hath set a second hedge ; " Thou
shalt not steal : " thou mayest not take thy neighbour's ox out of
his stall, nor his sheep out of his fold, nor his fish out of his pool,
but thou must feed on thine own meat brought into thine own
house, or brought up in thine house, on that only which is given
or gotten honestly.
Neither mayest thou commit gluttony with thine own, for
there is a third hedge, Luke xxi. 34. " Take heed to yourselves,
lest at any time your hearts be oppressed with surfeiting and
drunkenness." The gut is a gulf, vitse Charybdis, as Diogenes
aptly : for some men draw all their patrimony through their throat.
As the Babylonians used daily to sacrifice to their Bel ; so the
glutton to his belly; making it his God, Phil. iii. 19. Eat
therefore moderately meat that is meet, not too much, but so
much as doth neither exceed nor fall short of what is requisite.
It is lawful sometimes to feast, and to provide delicates as well
as cates ; using dainty bread instead of daily bread ; but we may
not with the rich epicure fare deliciously every day, for this is
dissipare, non dispensare bona Domini, prodigally to waste, not
frugally to spend the gifts of our Lord bestowed upon us : neither
mayest thou take measurably what and when thou list, for there
is a fourth hedge, Rom. xiv. 15. " Destroy not him with thy
meat for whom Christ died." Have respect to thine own and
others' conscience : first, thou must instruct thy brother in the
truth, and then if he continue still in his old Mumpsimus, and
will not believe, but is offended out of obstinate wickedness rather
than any weakness, eat, not regarding his frowardness, especially
136 THE EPISTLE.
where the prince's law commands thee to eat, for that is another
hedge, Rom. xiii. 1. " Let every soul submit himself unto the
avithority of the higher power." Observing of Lent and fish-days
is a policy of the state for the maintenance of fisher-towns, and
increase of fishermen, and therefore this statute must be obeyed
not only for fear of punishment, but also for conscience, saitli
Paul : I say conscience not of the thing, which of its own nature
is indifferent, but of our obedience, which by the law of God we
owe to the magistrate. The particular laws of princes grounded
upon the general laws of Grod, even in things indifferent, makes
our obedience not indifferent but necessary. Thus thou mayst
eat food of thine own moderately, without offence to thy brother,
or disobedience to thy governour.
Concerning drunkenness and the rest, often elsewhere. Yet by
the way note the craftiness of the devil, and unhappiness of sin,
which seldom or never cometh alone ; it is unlike the rail, which
flieth solitary, and in this respect most like the partridge, who
call one another till they make a covey. First, Paul brings in sin
by the brace, gluttony and drunkenness; chambering and wan-
tonness ; strife and envying ; then as it were by the whole covey,
for all these birds of a feather fly together ; immoderate diet be-
gets chambering, chambering \Yantonness, wantonness strife, strife
envying ; this sin doth first couple, then increase. This text
ought to be regarded of us the more, because it was the very
place to which Augustine, that renowned doctor, by a voice from
heaven was directed at his first conversion, as himself witnesseth.
Lib. 8 ; confess, cap. 12.
" Put ye on the Lord Jesus Christ." As we must put off the
old man, so put on the new man, and that is done two ways,
either by putting on his merits, or by putting on his manners.
Our Saviour Christ in his life, but in his death especially wrought
for us a garment of salvation, and a long white robe of righteous-
ness : now the spiritual hand of faith must apprehend and fit this
wedding apparel on us in such sort, that all our unrighteousness
may be forgiven, and all our sins covered.
Secondly, we must put on the manners and excellent virtues
of Christ, in whom was no work of darkness, but all armour of
light ; so the phrase is used. Job xxix. 14, " I put on justice and
it covered me, my judgment was a robe and a crown." This ap-
parel is the true Perpetuan, never the worse, but the better for
wearing.
THE FIRST SUNDAY IN ADVENT. 137
THE GOSPEL.
Matt. xxi. 1. — " And ivhen they dreiv nigh unto Jerusalem,^'' Sfc.
Christ is Alpha and Omega, the first and the last, the begin-
ning and ending, wherefore the Church allotting a several Scrip-
ture for every several Sunday throughout the whole year, begins
and ends with the coming of Christ : for the conclusion of the
last gospel appointed for the last Sunday, is, "of a truth, this is
the same prophet that should come into the world ;" and the first
sentence in the first gospel for the first Sunday, " Behold thy king
Cometh unto thee." Wherein the Church imitated the method of
God's own Spirit : for as the first prophecy mentioned in the Old
Testament, is, " The seed of the woman shall bruise the serpent's
head :" and the first history delivered in the New Testament is,
" The book of the generation of Jesus Christ ;" so the first gospel
on the first Dominical, according to the Church's account is Ad-
ventual, a Scripture describing Christ and his kingdom, fitting
the text unto the time : teaching us hereby two things espe-
cially: first, what manner of person the Messiah is who doth
come, secondly, what manner of persons we should be now he is
come.
r Preface, All this was done that it might be fulfilled
In the former part J which was spoken of by the Prophet : ver. 4.
observe two points a ( Prophecy, taken out of Zach. ix. 9. Tell the daughter
[ of Sion, &c.
" All this was done that it might be fulfilled." An usual phrase
with our Evangelist, as Ch. i. 22 ; Ch. viii. 17 ; Ch. xxvii. 35. It
doth insinuate the sweet harmony between the Prophets and Apos-
tles, as Numenius said, Plato was nothing else but Moses trans-
lated out of Hebrew into Grreek, and Ascham, that Virgil is no-
thing else but Homer turned out of Gfreek into Latin, and as the
Novelists affirm, that our Communion Book is nothing else but
the Roman Missal and Portuis thrust out of Latin into Eno-lish,
and as divines have censured Cyprian to be nothing else but Ter-
tullian in a more familiar and elegant style : so the New Testa-
ment is nothing else as it were, but an exposition of the Old.
That difference which Zeno put between Logic and Rhetoric, di-
vines usually make between the law and the gospel, the law like
the fist shut, the gospel like the hand open : The gospel a revealed
law, the law a hidden gospel.
This harmonical consent may serve to confound our adversaries,
138 THE GOSPEL.
and to comfort ourselves. It doth abundantly confute obstinate
Jews, who expect another Messiah to come, conceiting as yet all
things not to be done in the gosjiel, which was said of him in
the law, so that whereas the great question of the world is, Who
is that Christ ? and the great question of the Church, AVho is that
antichrist ? the Jewish rabbins are ignorant in both.
Secondly, this harmony convinceth all such heretics, as hold,
two sundry disagreeing Grods to be the authors of the two testa-
ments, one of the law, another of the gospel.
It affordeth also comfort ; first in general, it may persuade the
conscience that the Bible is the book of Grod. For if Ptolemy
was astonished at the seventy-two interpreters, because being
placed in sundry rooms, and never conferring nor seeing one ano-
ther, did notwithstanding write the same, not only for sense of
matter, but in sound of words upon the self-same text, as Justin
Martyr and Augustine report, then how should we be moved with
the most admirable divine concordance between the prophets and
apostles, who writing the word of God in divers places, at divers
times, upon divers occasions, do notwithstanding agree so gene-
rally, that they seem not divers penmen, but rather indeed only
* divers pens of one and the same writer.
In more particular, it may strengthen our faith in the gracious
promises of Almighty God, he speaks the word, and it is done ;
commands, and it is effected. Heaven and earth shall pass, but
not one jot of his word shall perish. He promised by Zachary
that the Messiah of the world should come, and he tells us here
by Matthew that he is come: "All this was done that it might
be fulfilled which was spoken by the prophet : Behold thy King
Cometh unto thee." Thus much of the preface generally, now to
sift the words severally.
That, is taken here, non causaliter, sed consecutive, not for an
efficient cause, but rather for a consequence and event. Christ
did not thus ride into Jerusalem because Zachary foretold it, but
Zachary foretold it because Christ would thus ride : Christ being
the complement of the prophets, and end of the law, yet the word
that, insinuates (as Chrysostom notes) the final cause why Christ
did thus ride, namely, to certify the Jews how that himself only
was that king of whom their prophet Zachary did thus speak, but
none but he was king of the Jews, and Messias of the world.
" Fulfilled." A prophecy may be said to be fulfilled four ways,
THE FIRST SUNDAY IN ADVENT. 139
especially : 1. When the self-same thing comes to pass which was
literally delivered in the prophecy. So, St. Matthew, ch. i. 22,
saith Isaiah's prophecy, " Behold a virgin shall conceive," &c.,
was fulfilled by Mary, who brought forth a son.
2. When the thing allegorically signified is fulfilled, as Exod.
xii. 46, it is said of the paschal lambs, " I shall not break a bone
thereof ; " yet St. John, xix. 36, affirms this to be fulfilled in
Christ : " The soldiers break not his legs, that the Scriptures
should bo fulfilled. Not a bone of him shall be broken,"
3. When, as neither the thing literally nor allegorically meant,
but some other like is done : so Christ, Matt, xv., tells the people
in his time, that the words of Esay, "This people draweth near
to me with their mouths," &c., were fulfilled in him : " 0 hypo-
crites, Esay prophecied well of you," that is, of such as are like
unto you.
4. When as it is daily more and more fulfilled, as James ii. 23,
the Scripture was fulfilled which saith, " Abraham believed God,"
Abraham assuredly believed G-od before, but his offering up of
Isaac was a greater probate of his faith : then the Scripture was
fulfilled, that is, more and more fulfilled, when Abraham thus far
trusted in God. Now Christ fulfilled Zachary's saying in a literal
and plain sense, for he sent for an ass, and rode thereon into
Jerusalem, " That it might be fulfilled which was spoken by
the prophet. Rejoice, 0 daughter of Zion, for behold thy king
Cometh," &c.
St. John and St. Matthew relate not the precise text of Zachary,
but keeping the sense, they somewhat alter the words. On the
contrary, blasphemous heretics and atheists used to keep the
words of Scripture, but altogether to change the sense. Children
full fed often play with their meat : so Lucianists of our time
play with the food of their souls, making the Bible their babble.
The Lord who will not suffer his name to be taken in vain, mend
or end them.
As for heretics, it is always their custom to make the Scrip-
tures a shipman's hose, wreathing and wresting them every way to
serve their turn : First they make their sermon, and then they
look for a text.
Herein the papists of latter times most offend, who do not only
feign new fathers, and falsify the old doctors, putting out, putting
in, chopping and changing, as shall best fit their purpose ; so that
140 THE GOSPEL.
the fathers (as Reverend Jewel said) are no fathers, but their
children, no doctors, but their scholars, uttering not their own
mind, but what the papists enforce them to speak : they do not, I
say, wrong human authors only, but also presume to censure and
•construe (rod's own books as they list.
Sometime they cite the beginning without the end, sometime
the end without the beginning, sometime they take the words
against the meaning, sometime they make a meaning against the
words, and so " they do not receive, but give the Gospel," as Mal-
donate fitly : not admit the old Scripture, but upon the point
coin a new : for in controverted places, either they suppress the
words, or else not express the sense : as if a man should pick
away the corn, and give us the chaft", or convey away the jewels,
and throw us the bag. The blessed evangelists had warrant from
God, and we warrant from them to quote Scripture, sometime
more fully for explication, and sometime more shortly for brevity,
yet without alteration of the sense, though there be some little
alteration of the sentence. Marlorat's annotation is good, that
our evangelist and others do not always repeat the very words in
the prophets and the law, that we might hereby take occasion to
peruse the text, and to confer ])lace with place. Let us then ex-
amine the words in Zachary, which are these : " Rejoice greatly,
O daughter Sion ; shout for joy, 0 daughter Jerusalem ; Behold
thy king cometh unto thee."
( Exultation : Rejoice greatly, &c.
They contain two re- ) Exaltation, or commendation of Christ, as a reason of
markable points: an \ this exceeding joy: '-Behold; tliy King cometh
' unto thee, just, meek," &c.
[ Principal, God : for the word of
1 the Lord came to Zacharie.
chap, i., verse 1, this then is
not the word of man, but the
voice of God.
Instrumental : Zacharie.
Exhorting
! Persons
^. Exhorted, Jerusalem.
Act, rejoice.
In that Zacharie was God's organ, mark the worthiness of holy
prophets, as being the very tongues and pens of the blessed Spirit :
and this dignity belongeth also to their successors, apostles, and
other preachers of the word ; for St, Mathew speaks in the plural
number, diote, tell ye; concluding the prophets and preachers,
whose office is to tell Jerusalem that her King and Saviour is come
into the w^orld to seek and save that which is lost.
THE FIRST SUNDAY IN ADVENT. 141
Almighty Grod hath had in all ages, either Patriarchs, or Proph-
ets, or Apostles, or Preachers, a Moses, or an Elias, a Zacharie,
or a Paul, or an Athanasius, or an Augustine, or a Luther, or a
Jewell, by whom he spake to his beloved Spouse comfortably, re-
joice greatly daughter Sion : especially the Lord useth to choose
Zacharies, that is, such as are mindful of God, such as delight in
the law of the Lord, and exercise themselves therein day and night.
The persons exhorted are, daughter Zion, and daughter Jerusa-
lem, that is, according to the vulgar Hebraism, Zion and Jerusa-
lem.
Now Jerusalem was the metropolis of the Jews, and Zion an
eminent mount adjoining to Jerusalem, and at this time the Jews
were the people of Clod, and Jerusalem the city of Grod. At Salem
was his tabernacle, and his dwelling in Zion. Whereas therefore
St. Matthew, Tell ye the daughter of Zion, he meaneth, using a
synecdoche, Jerusalem. And whereas Zachary names Jerusalem,
he m^eaneth, the Church of God over the face of the whole earth,
of which Jerusalem is a figure, and so the text is to be construed
typically, not topically ; for this joy concerns the Gentile so well
as the Jew, the one as the root, the other as the branch, as Paul
showeth in his Epistle to the Romans, ch. ii. Indeed Christ is
the glory of his people Israel, but he is the light of the Gentiles,
illuminating all such as sit in darkness, and in the shadow of
death.
Here then observe that Christ is the Church's joy, and only the
Church's joy : dumb idols are the Gentile's joy : Mahomet is the
Turk's joy : Circumcision is the Jew's joy : Antichrist is the Baby-
lonian's joy: the devil Calicute's joy : but only Christ is our joy:
we will rejoice and be glad in thee ; "I am my beloved's, and my
beloved is mine ;" Christ is so much the Church's, as that he is
none other's joy : for as Cyprian and other Catholic doctors ; He
that hath not the Church for his mother, hath not God for his
father : and he that hath not God for his father, hath not Christ
for his saviour. Through the door of the church wo enter the
door of Paradise. No Church, no Christ ; no Christ, no joy.
This exultation appertains only to the Church : He that is not
a son of Zion, a citizen of Jerusalem, is in the gall of bitterness,
and hath no part nor portion in this happiness.
Now concerning the act, the matter is, to rejoice.
The manner greatly to rejoice, with jubilation and shouting.
142 TPIE GOSPEL.
It is a received opinion in tlie world, that reli2;ion doth dull our
wits, and daunt our spirits, as if mirth and mischief went always
too-ether : but it is taught and felt in Christ's school, that none
can be so joyful as the faithful, that there is not so merry a land
as the holy land, and therefore Zachary doth double his exhorta-
tion, rejoice greatly, shout for joy : and Zephany doth triple it, re-
joice 0 daughter Zion, be ye joyful 0 Israel, be glad with all thine
heart, 0 daughter Jerusalem : Exulta laetare, jubila.
Now jubilation, as the fathers observe, is so great a joy, that it
can neither be smothered nor uttered : Hilaris cum ponderc virtus.
In the words of Christ, " My yoke is easy, my burthen is light."
A new yoke is heavy, but when it is worn and dried, it waxeth
easy : Christ therefore did first wear and bear this yoke, that it
mi^ht be seasoned and made light for us : he commanded us to
fast, and himself did fast ; he commanded us to pray, and himself
did often pray : he commanded us to forgive one another, and him-
self pardoned. Again, when he saith, my yoke is sweet, and my
burthen is light, he doth insinuate, that the yokes of others are
bitter, and their burdens heavy : that it is a sorry service to be
Satan's vassal, or the world's hireling, so that the good man takes
more delight in . performing his duty, than the wicked can in all
his villanies and vanities. I was glad, saith David, when they
said unto me, we Avill go into the house of the Lord. And Psalm
Ixxxiv. 2. " My soul hath a longing desire to enter into the courts
of the Lord." And Psalm Ixxxi. " Sing we merrily to God," &c.
An upright Christian is a musician, a physician, a lawyer, a
divine to himself: for what is sweeter music than the witness of
a good conscience ? what is better physic than abstinere et susti-
nere : good diet and good quiet ? what deeper counsel in law, than
in having nothing to possess all things ? and what sounder divinity,
than to know God, and whom he hath sent, Jesus Christ? On
the contrary, the wicked is wearied in his ways, and discontented
in his courses. A malicious man is a murderer of himself, the
prodigal man a thief to himself, the voluptuous man a witch to
himself, the covetous man a devil to himself, the drunkard all
these to himself, a murderer to his body, a thief to his purse, a
witoh to his wit, a devil to his soul. The blind poet saw so miuih.
— Semita certo
Trauquille per virtutem patet unica vitac.
' The only way of life that leads,
To tranquil shades, is marked by virtue's deeds.
THE FIRST SUNDAY IN ADVENT.
143
Salvianus hath pithily comprehended all in a few words ; " None
is miserable because others think him so, but only when he thinks
himself so: such, as are conscious of happiness, cannot be misera-
ble, because of the false judgment of others. Religious people are
more happy than all others ; having what they wish, they can
have no more. They enjoy a present faith, and seek the rewards
of a blessed futurity."
Hitherto concerning the prophet's exultation : his exaltation fol-
loweth, Ecce Rex tuus, &c. The word behold in the Bible is like
John the Baptist, always the forerunner of some excellent thing :
and indeed all our comfort consists in this one sweet sentence,
" behold thy King cometh unto thee,"
Behold, look no more for him, but now look on him: "Happy
are the eyes which see the things ye see."
"King." A real and a royal prince.
f • 1. 1 ,1 t 1, ( iurecreationis.
n£?ht, and that by V . , ^. .
T, 1 ■ 1 f 1 • J ^i <■ 1 I ,-.1 i inento redemptionis.
Real in reiirard ot his < a tlueeioM title J , ^ • ■'^
=■ I ' ( (lonn patns.
[miglit, as being the Lord, verse 3, who commands,
and it is done, verse 6, for he can do whatsoever he will, and more
than he will. A royal prinoe both in his affections and actions.
A tyrant doth rob and spoil the })eoplo, but the Mcssias is Jesus,
a Saviour of his people. Matt, i. 21.
A tyrant is a wolf to scatter and destroy the sheep ; but Christ
is the Good Shepherd who gave his life for the sheep, John x, 11,
" Thy," Promised unto thee, born of thee, bred up with thee,
flesh of thy flesh, and bone of thy bone : not every one's king, for
Satan is prince of the world ; but thy king, for he is God of Israel ;
his coming was sufficient for the whole world, but efficient only
for Sion : or thy king, because it is not enough to confess in gene-
ral, that Christ is a king ; for the devil himself believes the major
of the gospel; but the daughter of Sion must assume and believe
the minor, that Christ is her king, Isaiah ix. 6 : " To us a child is
born, to us a son is given," There is great divinity, saith Luther,
in pronouns ; a ^great emphasis in nobis and noster, as Bullinger
and Calvin note,
" Cometh." Christ is the way, we wanderers out of the way ;
so that if the way had not found us, we never should or could
have found the way, nee opibus, nee operibus, nee opera : neither
by might, nor by power, nor through our works,
" Unto thee." If incredulous, against thee : but if believing,
... THE GOSPEL.
144
for thee ; for thy, not his good, he gave himself for thee. He was
born to be thy companion, nourished to be thy meat, he died to
pay thy debt, he reigns to promote thee. See Epist. Dom. 3.
Q,uadrages.
What could have been said less, and yet what canst thou wish
for more ? For if Christ be a king; then he is able ; if thine, then
willin'T ; if he comes he respects not his pain ; if he comes unto
thee, he regards not his profit, and therefore rejoice daughter of
Sion, shout for joy daughter of Jerusalem. These glosses are
common in the fathers and friars, and I shall often touch upon
them, especially Epistle and Gospel on Christmas day.
^ r ^1 ■ n 1 • • + \ Thoughts,
The second part of this Grospel msmuates 1 °
how we must entertain Christ in our f T) d '
For the first: we must believe Christ to be that Jesus, verse 11,
that o-reat Prophet, who is the Messiah and Saviour of the world.
For the second : we must profess and confess this faith, having
Hosanna in our mouths, and crying " Blessed is he that cometh
in the name of the Lord, hosanna in the highest," verse 9.
For the third : we must spread our garments in the way, cut
down branches from the trees, and strew them in the passage,
verse 8, that is, forsake all and follow Christ, proffering and offer-
ing ourselves wholly to his service ; or as the Epistle doth
expound the Gospel, " seeing our salvation is near, the night past,
and the day come, let us cast away the works of darkness, and
put on the armour of light."
I am occasioned here justly to direct their ignorance who do
not understand, and correct their obstinacy who ivtll not under-
stand the wisdom of the church so fitly disposing of the gospels
and epistles, as that often the one may serve for a commentary to
the other. As here St. Matthew, " Behold thy king cometh ;"
And St. Paul, " Our salvation is nigh and the day is come." St.
Paul doth advise, " not to make provision for the flesh :" and St.
Matthew reports, how the people accompanying Christ, spread
their garments in the way.
St. Paul commands love in all men, St. Matthew commends
love in these men who gave such entertainment unto Christ.
The whole gospel is a lively picture of the Church, in which
are four sorts of persons especially :
1. Christ, who is King and Head, verse 3 and 12.
FIRST SUNDAY IN ADVENT. 145
3. Propkets who loose men from their sins, and bring them unto
Oirist, verse 2 and 7.
3. Auditors who believe that Christ is the Messiah, openly pro-
fessing this faith, " Hosannah to the Son of David," verse 9, and
manifesting this faith also by their works in obeying the ministers
of Christ, verse 3, and performing the best service they can,
verse 8.
4. Adversaries, who m.uch envy Christ's kingdom, saying, Who
is this? verse 10.
Concerning Christ's severity towards those who played the mer-
chants in the temple. See Gospel, Dom. 10, post Trinit,
THE EPISTLE.
RoM. XV. 4 — " Whatsoever things are written aforetime, they are
written for our learning" ^-c.
This scripture contains in it three things concerning the scrip-
ture :
What L it is written. i showingthe S ^''*^'°"!^
When ^ aforetime. V ,,,.,pture's ) ^^^.^^^.^^^^^y-
Why f for our learning, y f utility.
For the first : things only told passing through many mouths,
are easily mistold : it is long ere we get them, and we soon forget
them. Almighty G-od therefore commanded that his law should
he written in books, and engraven in stone, that the syllables
thereof might always be in our eyes, so well as the sound in our
cars, and that for two causes especially :
1. That the godly man might exercise himself therein day and
night :
2. That the wicked might neither add to it, nor detract from it.
In like manner, albeit, the sound of the thundering apostles
went out through all the earth, and their words unto the ends of
the world : yet the Spirit of Wisdom thought it meet that there
should be a treatise written of " all that Christ did and said :"
and that " from point to point :" entitled, " The Book of the
Generation of Jesus Christ," The scripture then is a Bible
because written ; and the Bible in many respects excelling all
other books, especially for the maker and matter, in so much that
10
140 THU EPISTLE.
St. Punl saith, " If an angci from heaven preach otherwise, let
hiin be accursed." And Justin Martyr goes yet further : " If
Christ himself should preach another god, or another gospel, I
would not believe him."'''
This doctrine makes against unwritten verities of papists, and
fond relations of anabaptists, and factious interpretations of schis-
matics, and impudent conceits of libertines : all which equal their
own fantasies with the scripture's authority.
The papists and schismatics are all for a speaking scripture :
the libertines and anabaptists are all for an infused scripture ; the
true catholics only for the written scripture; " to the law and to
the testimony." " Thy word is a lantern unto my feet, and a
light unto my paths,"
The second point to be considered is, that the scriptures were
written aforetime, being the first book so well as the best book ;
for as Tertullian was wont to call Praxeas, hesternum Praxean,
youthful Praxeas ; so we may term the most ancient poets and
philosophers, in comparison of Moses, upstart writers. All the
classics are new and of yesterday. x\s Galaton painted Homer
vomiting, but the other poets drinking the things which he had
vomited, to signify, saith iElian, that he was the first poet, and
all others, as well Greek as Latin, but his apes. In like mxanner^
Moses is called by Theodoret, " the sea of divinity," from whom
all other writers as rivers are derived. The which point, as it is
excellently confirmed by Theodoret, Clemens, Josephus, and others,
so it is ingenuously confessed even by the heathen historiographers ;
Eupolemus lib. de Judece rcgibus, avowcth Moses to be the first
V.' ise man : Plato, that a barbarous Egyptian was the first inventor
of arts; Appion, Ptolemy, Palasmon, have granted the same : and
upon the point, Strabo, Pliny, Cornelius Tacitus, and others, as
Ficimis reports, lib, do religione Christiana, cap. 26. To demon-
strate this more particularly: the Trojan war is the most ancient
subject of human history : but Troy v/as taken in the days of
David, about the year of the world, 2788, and Homer flourished
Anno -3000, whereas Moses was born. Anno 2373.
Secondly, this " written aforetime," confutes the Marcionites
and Manichees, and all such as reject the Old Testament, For
the place, to which the text hath reference, is taken out of the
69th Psalm, verse 9. That the Scriptures of Moses and the Proph-
ets arc written for our instruction, it is plain by Christ's in-
THE FIRST SUNDAY IN ADVENT. I47
junction, " search the Scriptures :" as also by that of our apostle,
i Cor. X. " These things happened unto them for ensamples :
and were written to admonish us, upon whom the ends of the
world are come." If all little histories, then, much more the
great mysteries are our schoolmasters unto Christ : Let us ex-
amine therefore the third observable point, concerning the Scrip-
tures' utility ; " "Whatsoever things were written aforetime, they
were written for our learning." The Scripture, saith Paul, is the
people's instruction : the scripture, say the papists, in the vulgar
tongue, is the people's destruction. The scripture, saith Paul,
<loth make the man of God absolute : the scripture, say the pa-
pists, in a known language, makes men heretical and dissolute ;
but the bible makes men heretics, as the sun makes men blind :
and therefore Wickliffe truly; To condemn the Word of G-od,
translated in any language for heresy, is to make G-od an heretic.
Not to press this place nor urge any other scripture, we may
beat the Rhemish and Romish in this controversy with their own
weapons, antiquity and custom. For it is acknowledged that the
Christians in old time read the bible to their great edification and
increase of faith, in their mother tongue. The Armenians had
the Psalter, and some other pieces of Scripture translated by Saint
Chrysostom : the Sclavonians by S. Hierorae : the G-otlis by Yul-
pilas, and that before he was an Arian : the Italians three hundred
years since by James, Archbishop of Cienoa : and tho^bible was in
iFrench also two hundred years ago. Besides these, the Syrians,
Arabians, iEthiopians, had of ancient time the scriptures in their
several languages; as it is manifest by those portions of them,
which are at this day brought from their countries into this part
of the world.
To speak of our own country : venerable Beda did translate the
whole Bible into the Saxon tongue, and the gospel of Saint John
into English. King Alfred also, considering the great ignorance
that was in his kingdom, translated both the Testaments into his
native language. Queen Anne, wife to Richard the Second, had
scriptures translated in the vulgar, as Thomas Arundel, then
Archbishop of York, and Chancellor of England, mentioned at
her funeral sermon, anno 1394.
Moreover, in a Parliament of this King Richard, there was a
bill put in to disannul the bible translated into English, unto
which John, Duke of Lancaster, answered, and said ; " we will
148 ^HE EPISTLE.
not be tlie refuse af all men : other nations have God's laws in
their own language." Thomas Arujidel, as we read in the con-
stitutions of Linwood, being translated into the See of Canterbury,
made straight provision in a council holden at Oxford, that no
version set out by WicklifTe or his adherents should be suffered.,
being not approved by the diocesan.
It is apparent then out of our own chronicles, that the bible
was turned into the mother tongue before and after the conquest^
before and after the time of ^Yickliffe, before and after the days
of Luther : and all tliis pain was undertaken by good and holy
men, that the people of Grod reading and understanding the
scripture, through patience and comfort of the same, might have
certain hope of another life.
As then I condemn the malice of papists in forbidding, so like"
wise the neglig'ence of carnal gcspellers, in forbearing to read those
things aforetime written for our learning. Our forefathers hereto-
fore spared neither cost nor pain ; they ventured their crowns and
their heads too for the New Testament in English, translated by
Master Tyndal : and when they could not hear the gospel in the
Church publicly, they received much, comfort by reading in their
houses ^privately: the very children became fathers unto their
parents, and begat them in Christ, even by reading a few plain-
chapters unto them in a corner : but in our time, when every shop
hath bibles of divers translations, editions, volumes, annotations^
the number of those who can read is but small, the number of
those who do read is less, the number of those who read as they
should, least of all. If a learned clerk should pen a treatise for
thy particular instruction^ thou wouldst instantly with all dili-
gence peruse it. If a nobleman should send thee gracious letters
concerning thy preferment, thou wouldst with all dutiful respect
entertain them. If thy father, or some other friend, taking a
journey into a far country, should pen his will, and leave it in
thine hands and custody, thou wouldst hold it as a great token of
his love. Behold, the bible is written by wisdom itself for our
learning, that we may be perfect unto all good works. It is
G-od's epistle, and letters patent, wherein are granted unto us
many gracious immunities and privileges : it is his Testament
wherein all his will is revealed, whatsoever he would have done or
undone : and therefore let us pray with the Church, that we may
in such wise read holy scriptures, hear, mark, learn, and mwardly
THE SECOND SUNDAY IN ADVENT. I49
digest tliem, that by patience and comfort of God's holy word, we
may embrace and ever hold fast the hope of everlasting life,
throusrh Jesus Christ our Lord. Amen.
THE SECOND SUNDAY IN ADVENT.
THE GOSPEL.
Luke xxi. 25. — " There shall be signs in the Sun,^^ 8fc.
J Leo.
Virgo.
Libra.
First roaring as a lion in the law : so that the people could not
endure his voice : then in Virgo, born of a Virgin, in the gospel :
in Libra, weighing our works in his balance at the last and dread-
ful audit. Or there is a three-fold coming of Christ, according to
the threefold
i Past.
difference of time < Present.
f Future.
( ad homines, to men.'
Whicli Bernard hath uttered elegantly : Venit \ in homines, in men.
(lie comes.) ( contrahomines, against men.
He came among men in time past, when as the Word was made
flesh and dwelt among us : he comes into men in the present by
his grace and Holy Spirit, Apoc. iii. 20. " Behold I stand at the
door and knock." He shall in the future come against men, to
judge both the quick and the dead : but the Son of man hath but
two comings in the form of man : his first coming in great meek-
ness, his second in exceeding majesty. At his first coming he
rode upon an ass : in his second (as it is here said) he shall ride
upon the clouds. In his first coming he came to be judged : in
his second he comes to judge. In his first coming the people did
triumph and rejoice, crying Hosanna ; but in his second coming
the people shall be at their wits' end for fear, and for looking after
those things which shall come on the world.
In that therefore the Church hath adjoined this gospel of his
second coming unto that other of his first coming, it doth teach all
teachers this lesson, that their song be like David's, of judgment
and mercy ; that in all their sermons they mingle faith and fear ;
150 THE GOSPEL.
that they preach Christ to be a judge so well as an advocate.
This method Christ himself did use, who did as well expound the
law, as propound the gospel ; who denounced woe to the proud
Pharisees, and pronounced blessedness to the poor in spirit ; who
poured wine and oil into the wovinds of him that was half dead :
oil which is supple, wine which is sharp ; and when he departed
he gave to the host two pence, that is, to the preachers, who take
charge of him, the two Testaments, and willed them to temper
and apply these two till* he come again, that thinking on the
gospel we might never despair, and thinking on the law we might
never presume : that looking upon Christ's first coming, we might
rejoice : and expecting his second coming, we might fear, because
there shall be signs in the sun and in the moon, &c.
In handling whereof I will not trouble you with idle curiosities :
only note two plain points especially,
c Certainty ) p ^i . , ■,
To wit, the < tt ^ • x /• of Christ s second commg.
' I Uncertainty 5
The certainty, that he shall come : the uncertainty, when he
shall come.
f Affirmed barely, ver. 27. '"They shall see the
I Son of man come in a cloud," &c.
I Enforced with an asseveration, verse 22. "Verily
Words: ■{ I say unto you,'" &c., adding further a peremp-
tory conclusion, verse 33. " Heaven and earth
shall pass away, but my words shall not pass
away."
[ Wonders, verse 27. " There shall be signs." &c.
The words are spoken by Christ, as it is apparent, verse 8. Now
Christ is truth : Ergo, this prophecy cannot be false. That which
he foretold touching Jerusalem in this chapter, is in every partic-
ular come to pass : why then should this prophecy be thought un-
true concerning the ivorlcfs destruction, when as that other was
true concerning Jeri(sale7n''s desolation ?
Zachary foretold that the Messiah in his first coming should in
meekness ride upon an ass, and as St. Matthew reports, all that
was done : behold here a greater than Zachary tells us that the
Messiah in his second coming shall ride upon the clouds ; and shall
we doubt of his word, who is that eternal Word ? Shall we be-
lieve Zachary, who was but one of the small prophets, and shall
we distrust him who is that great prophet? John vi. 14.
But because men will not believe him upon his bare word, who
made all the world with his word. Psalm xxxiii. 9. *' He spake,
The certainty is
declared here by
THE SECOND SUNDAY IN ADVENT. 151
and it was done :" he dotli use an oath and earnest asseveration
in the 32d verse. "Verily I say unto you," &c. Because there
is none greater than himself, he doth swear by himself, truth doth
protest by Truth, "this generation shall not pass till all be ful-
filled."
The word generation hath perplexed as well old as new writers
exceedingly. Sometimes generation in Scripture signifieth an
age: as "one generation passeth, and another cometh:" and "the
truth of the Lord endureth from generation to generation," that
is, ever, from age to age. Now generation in this acception is an
hundred years. So Nestor is said to live three ages, that is, three
hundred years : and therefore some divines have referred this unto
the destruction of Jerusalem only, which happened within an
hundred years after this prophecy : so learned Erasmus and Beza
construe the place, both of them, interpreting the word, eetas, (and
the translators of Cieneva following them in our lesser English
Bible,) " this age shall not pass :" but as well the translation as]|ob-
servation is defective, because Christ saith here, "this generation
shall not pass, till all these things be done," not only those which
concern the desolation of Jerusalem, but all those likewise which
concern the world's end.
Others by "this generation" understand the nation of the Jews,
as Luke xvii. 25. " The Son of man must be reproved of this
generation :" and Matt, xxiii. 36. "All these things shall come
upon this generation :" that is, this nation.
St. Hierome, by generation, understands all mankind, as if
Christ should say, the generation of men shall continue till all be
fulfilled, and then in fine they shall acknowledge that I spake the
truth.
Chrysostom, Theophylact, Euthymius, expound this of that
generation only which seek Clod ; of God's elect and faithful peor
pie, as if Christ should speak thus ; albeit there be signs in heaven,
and troubles on earth, yet hell gates shall not prevail against the
Church : " I am with you alway, saith Christ, until the end of the
world." The generation of such as believe in me shall not pass,
till all this be fulfilled: and therefore let none of my followers be
discouraged, but rather lift up their heads, in that their redemp-
tion is so near. This exposition I take to be both pertinent and
profitable, because Christ in this chapter had foretold, that his dis-
ciples should be persecuted and brought before kings and princes
152 THE GOSPEL.
for professing his gospel : verse 12. Yet this generation shall not
pass, but there shall be a Church ahvay to confess the faith in de-
spite of the devil, the Church one day shall pass too, but not till
these things be done, then in the end it shall inherit a better pos-
session in God's own kingdom without end.
Christ interprets himself in the verse following, " heaven and
earth shall pass, but my words shall not pass away." That is,
howsoever tlie earth be movable, and the powers of heaven shake :
though both wax old as doth a garment, and all things in them
are subject to mutation and change, yet Christ is yesterday and
to-day, the same also for ever : so that if you will credit Christ,
either upon your own reason and experience, or upon his word
and oath, believe this also, that he shall come riding on the clouds
with greatjpower and glory to jvidge both the quick and dead.
Secondly, Christ's coming to judgment is showed here by won-
ders in heaven, in earth, and in the sea, which shall be like har-
bingers of that dreadful and terrible day : " There shall be signs
in the sun, and in the moon, and in the earth : the people shall
be at their wits' end through despair : the sea and the waters
shall roar," &c.
Every man is desirous to buy the calendar, that at the begin-
ning of the year he may know what will happen in the end :
merchants, and husbandmen especially, that they may see this
year what dearth, or death, or other accidents are likely to ensue
the next year. Behold here Christ's prognostication, foretelling
by signs in the sun, and in the moon, and in the stars, what shall
come to pass in the end of our years, as also what shall betide us
in the new year, the world to come. The mathematicians of the
world never mentioned or dreamed of an universal eclipse of the
sun and moon together, only Christ's almanac reports this. I
purpose not in particular to discuss any curious question, but
only to note in general, that these wonders in heaven, and extra-
ordinary troubles on earth, are manifest forerunners of the world's
ruin, that as we know summer is near when the trees bud, so
when we see these things come to pass, we may be sure that the
kingdom of God is nigh : for as a man that is dying hath m;iny
fantasies, even so, saith Chrysostom, tlic world declining shall
have manifold errors, in so inuch if it were possible, God's elect
should be deceived, Matt. xxiv. 24.
Aristotle could not conceive the world should have an end, be-
THE SECOND SUNDAY IN ADVENT. 153
cause he thought and taught it had no beginning : but divine
Plato, who lived in Egypt, and read (as it is supposed) the books
of Moses, acknowledged the world's creation, and so subscribed to
the world's destruction, holding this axiom, Q,uod oritur, moritur.
That which hath a beginning, hath an end ; whatsoever hath an
end, hath a beginning ; the which is to be construed of compound-
ed elementary substances, subject to generation and corruption,
as all things in this world are. For as we read in Scripture, some
things have a beginning, but no end, as angels, and the souls of
men.
Some things have no beginning, but yet have an end, as G-od's
eternal decrees.
One thing, to wit. Ens Entium, Almighty God, hath neither
beginning nor end : who only hath immortality ; of all other
things, the first and the last : and yet in himself there is neither
first nor last.
Some things have both a beginning and end, as the world,
which had a creation, and is subject to corruption. The world
passeth away, and the glory thereof, and then, Avhen the powers
of heaven shall be shaken, and the element shall melt with heat,
and the earth with the works that are therein shall be burnt up,
" then the Son of Man shall come in a cloud with power and great
glory."
Now this certainty of Christ's coming to judgment afFordeth
; Comfort to the godly.
Terror to the wicked.
Instruction to both.
Comfort to Grod's people : for when these things come to pass,
then, saith Christ in 28th verse, " Lift up your heads, for your
redemption draweth near," Now you are prosecuted and perse-
cuted, delivered up to the synagogues, and cast into prison, but at
that great assize there shall be a general gaol delivery, and you
that have done good, shall go into everlasting joy, and your ene-
mies who have done evil, into everlasting fire. Here, ye mourn,
but hereafter, all tears shall be wiped from your eyes : here, ye
sow in hope, but then ye shall reap with joy : when ye shall see
the Son of Man coming in the clouds, &c. As Grod is the God of
comfort, so his book is the book of comfort : " Whatsoever things
were written aforetime, they were written for our learning, that we
through patience and comfort of the Scriptures might have hope."
154 THE GOSPEL.
The very soul of all the Bible is the Guspel : and the sum of
all the Oospel is the Creed : and the main point of all the Creed
is that article concerning our resurrection and hope of eternal
glory, when Christ shall appear. The Church then hath well
annexed that Epistle to this Grospel, as a consolation against deso-
lation. By the book of comfort, we know that our Redeemer
liveth, and that he will come again to judge and revenge our
cause.
"We believe that an eternal kingdom was secretly granted unto
us in our election, openly promised in our vocation, sealed in our
justification, and that possession shall be given in our glorification :
when as the Judge of the world shall say, " Come ye blessed of
my Father, inherit ye the kingdom prepared for you from the
foundations of the world. AVhen the Lord himself shall descend
from heaven with a shout, and with the voice of the archangel,
and with the trumpet of Grod, we shall be caught up in the clouds
to meet him, and so shall ever be with him." And therefore pray
we daily, " Thy kingdom come : Come Lord Jesus, come quickly.
Amen."
Now as this is comfortable to good men, so most terrible to the
wicked : as Christ, verse 26, " Their hearts shall fail them for
fear." They " shall seek death in those days, and shall not find
it." And, as it is, Apoc. vi. 16, " They shall say to the moun-
tains and rocks, fall on us, and hide us from the presence of him
that sitteth on the throne, and from the wrath of the Lamb."
This hath been their day, wherein so far as they could they have
done their will ; the next is the Lord's day, wherein they must suffer
his will ; " a day of anger, a day of trouble and heaviness ; a day
of destruction and desolation ; a day of obscurity and darkness ;
a day of clouds and blackness." The reprobate shall see the Son
of Man in the clouds above, to condemn them; beneath, hell's
mouth open ready to devour them ; before, the devils haling them ;
behind, the saints and all their dearest friends forsaking them ;
on the left hand their sins accusing them ; on the right justice
threatening them ; on all sides, the whole world made a bonfire,
terrifying them ; to go forward, insupportable ; to go back, im-
possible ; to 1urn aside, unavailable ; no marvel then if at the
world's end men be at their wit's end.
Tiiirdly, this administereth instruction unto all : as it is in
the Epistle, " Whatsoever things were written aforetime, were
THE SECOND SUNDAY IN ADVENT. 155
written for our instruction." And this is so good a lesson, that if
we could observe it well, we should need no more teaching : so
saith the wise men, "Remember the last things, and thou shalt
never do amiss."
The last things are four : ■>
Death.
Judgment.
Heaven.
Hell.
But the chief is judgment ; for all the rest attend it. Death is
usher to judgment, going before ; heaven and hell executioners,
following after. Death would not be so fearful, if judgment did
not follow : hell would not be so painful, if judgment went not
before : without it heaven would not be desired, nor hell feared.
He then that remembers the last day, remembers in it all the
last things : and he that remembers the last tilings, cannot do
amiss. Wherefore let us ever embrace that godly meditation of
St. Jerome : " Whether I eat or drink, or whatsoever I do else, I
think I hear the last trump ; Arise ye dead and come unto judg-
ment." The consideration of the world's destruction is a suffi-
cient instruction to keep good men in honest courses, and to terrify
bad men from evil ways. Italians, in a great thunder, used to
ring their bells, and discharge their cannon shot, that the roaring
of the one may lessen the terror of the other. In like sort Satan
hangs tinkling cymbals on our ears; and delights us with the
vanities and music of the world, that we may forget the sound of
the last trump, and so that day be seen, before foreseen of most.
As it is certain that Christ shall come, so most uncertain when
he shall come ; for he speaks of the time not definitely, but in-
definitely : verse 25, " Then there shall be signs ;" verse 27,
" Then shall they see the Son of Man coming in a cloud :" verse
28, " When these things come to pass, then look up, for your re-
demption draweth near." But how near now ? No man or
angel can tell. Esay saw Grod in his throne, and the seraphims
stood upon it, covering his face with two Avings, and his feet with
two wings : his face, keeping us from the secrets of Grod's eternal
plan in the beginning : his feet, not disclosing when he will come
to judge the world in the end.
The certainty then, of this uncertainty, may teach us not to be
curious or careless ; not curious, for why should we presume to
156 THE GOSPEL.
know more than other men ? more than all men ? more than
angels? more than Christ Mmself? It is a kind of sacrilege,
saith Salvianus, to break into God's holy place, and pry into his
secret sanctuary, and to know more than he would have us to
know.
Christ's apostles were his secretaries, his especial favourites and
followers, from whom he kept nothing which was for their good,
and yet he said unto them, " It is not for you to know the times
of the seasons, which the Father hath put in his own power."
The glorious angels abound with much knowledge, natural,
experimental, revealed, having far better means of knowledge
than we : for as much as we know the Creator by the creatures ;
whereas they know the creatures by the Creator. Angels always
behold the face of Grod in heaven, which as in a glass they sec
much more than is possible for us on earth to discern. Let not
then an heavy lump of clay presume to know more than heaven's
heralds : and yet Christ, to satisfy further our curiosity, saith in
the thirteenth of Mark, that himself knows not that day and
hour. Now "the disciple is not above his master, nor the servant
above his Lord : it is enough for the disciple to be as his master
is, and the servant as his Lord." He is a fool that will be wiser
than wisdom itself: but Christ as man was either ignorant of it,
or else had no commission to reveal it : or as Aquine, Dicitur
nescire, quia non facit scire : he is said himself not to know,
because he would not have us to know. Such as will inquire
more touching that text, may see Sixt. Senen. Bib. sent. lib. G,
annot, 105. Suarez Conimbricen. tract. 3, in Matth. Bellarm. lib.
de anima Christi, cap. 5, sect. 1. am de quarto. Jansen. concord,
cap. 124. Maldonat. in Matt. xxiv. 36. Wesselus Grroning. lib.
de causis incarnationis Christi, c. 16. I will end with the say-
ing of Augustine, Ne nos addamus inquirere, quod ille non addidit
dicere. Let us not seek the things that are too hard for us : but
that which Grod hath commanded let us think upon with rever-
ence. " Secret things belong to the Lord ; revealed things unto
us."
Secondly, this uncertainty of Christ's second coming, may teach
us not to be careless : Grod would have us ignorant of the last
day, that we might be vigilant every day. This use Christ makes
in the words immediately following my text : and Matt. xxiv. 42,
and Mark xiii. 33. It behoveth us, upon whom the ends of the
THE THIRD SUNDAY IK ADVENT. 157
world are come, to be more watchful, because Satan is grown
more wrathful, Apocal. xii. 12.
The Father of mercies and G-od of compassion increase our
faith, and fill our lamps with oil, that when the bridegroom shall
come, we may meet him, and enter with him into the wedding ;
whore there is joy beyond all joy, pleasure without pain, life with-
out death, everything that is good, without anything that is evil,
Amen.
THE THIRD SUNDAY IN ADVENT.
THE EPISTLE.
1 Cor. iv. 1. — '•^ Let a man this ivise esteem us, even as the miniS'
ters of Christ,''^ Sfc.
The people of Corinth in Paul's age, like the people of Eng-
land in our time, were very factious and humorous, extolling
some preachers, and despising others indiscreetly, without either
judgment or love. Saint Paul therefore rebukes sharply this inso-
lent rashness, and showeth in this Scripture, 1. What every man
should judge, verse 1. " Let a man," &o.
2. What he should not judge of the ,■ o -o ' xi' • j- u.
, . , . , -11, ^ ^- Reprove then- fault,
preachers : in which point he doth I i . i . ;
^ ^ and that two ways.
1. By way of correction, '' I pass very little to be judged of by
you," &c., verse 3, 4.
2. By way of direction, "He that judgeth is the Lord, and
therefore judge nothing before the time," verse 5.
" Let a man." Whereas the Corinthians ascribed either too
much or too little to their teachers, our apostle shows a mean,
"Let a man this wise," &c., neither magnifying them as Christ,
for they are not masters but ministers, and yet not vilifying them
as ordinary servants in Grod's house, for they are stewards, and
that of God's own secrets.
Albeit Paul plant, and Apollos water, only God giveth increase.
Paul planted in preaching, Apollos watered in baptism : some plant
by their words, others water by their works : some plant by doc-
trine, others water by their exhortation : some plant by speaking,
others water by writing, but in all God is all.
log; THE EPISTLE.
" He that plantetli is nothings he that watereth is nothing,''
that is, no great thing, no principal agent, but a subordinate in-
strument : wherefore let not a man boast in men, " whether it be
Paul, or Apollos, or Cephas, or the world, or life, or death ; wheth-
er they be things present, or things to come, even all are yours,
and ye Christ's, and Christ God's." If then the preachers are
yours, and you are Christ's, and Christ God's, as of him, and
through h^m, and for him arc all things, so unto him, and not
unto men, give all the praise and glory.
Let a man esteem us not as Christ, but as the ministers of
Christ : not as lords, but as stewards in God's house : now stew-
ards administer not their own goods but their master's, and one
day must account for them, and therefore ye must have, and wo
behave ourselves as accountants. Antichrist then is not the vicar
of God, but a factor of Satan, in preacjiing his own decrees, and
equaling them with the divine law.
But albeit preachers are servants, yet arc they not mean, but
high stewards : and this is an exceeding great dignity to be Christ's
mouth, Christ's voice, Christ's messengers, Christ's angels, inso-
much as " he that receiveth them, receiveth him, and he that
despiscth them, despiseth him," as ambassadors speaking from
him, and for him, as our apostle elsewhere^ They be not only
common ambassadors, but legati a latere, stewards of his hidden
Secrets : not only dispensatorcs ministeriorum, as in the vulgar
Latin ; but according to the original, mysteriorum, administers
of his sacraments, which are mysteries, and preachers of his
faith, which is a deep secret, 1 Tim. iii. 16, of all others the
greatest, and yet it is the minister's proper office, with John Bap-
tist to show the lamb of God, which taketh away the sins of the
world.
They are the mouth of God in preaching to the people, and again
the people's mouth in praying to God ; even mediators as it were
betv/een God and man: as Moses said of himself, Deut. v. "I
stood between the Lord and yon, to declare unto you the word of
the Lord." This doth intimate how we should teach, and you
should hear. First, how wo should preach : " If any man speak,
let him talk as the words of God," 1 Pet. iv. 11.
It is a good observation, that the lawyer ought to begin witli
reason, and so descend to common experience and authority. The
physician must begin with experience, and so come to reason and
THE THIRD SUNDAY IN ADVENT. 155
tiutliority : but the divine must begin witli authority, and so pro-
ceed to reason and experience.
2. This may teach you to hear our voice ; not as the word of men,
but as it is indeed the word of (3rod. Cimst said of the wicked
Pharisees in the 23d of Saint Matthew. Do as they say, but not
as they do: for they do their own works, but speak the Lord's
word. And therefore so long as the preachers dehver the whole-
some words of our Lord Jesus, or doctrine which is according to
his words, you must entertain them as angels of God, even as
Christ Jesus ; honouring their place, and reverencing their persons.
And this I take to be the pith of the first part.
Li the second, St. Paul teacheth how we must not judge : first
he reports, then reproves their fault. His report is in these words ;
Here among you Corinthians it is discussed and disputed who is a
faithful minister, and who is unfaithful.
And herein they wrong both God, his Word, and his ministers :
God to whom only judgment belongs in this case. Some perad-
venture may judge of the minister's eloquence, many of his indus-
try, but none of his faithfulness ; which is the chief thing required
in a steward. A man may be fruitful and yet not faithful ; an
instrument to save others, a,nd yet be condemned himself: for he
may preach Christ, not for Christ, but happily for other respects :
as the fornicator makes delectation his end, not generation ; so the
preacher, adulterans verbum, the pulpit adulterer, as it is in the
vulgar, intends not to get children in Christ unto God, but gain
glory to himself. Ye laiow the m.en, ye know not their mind 5
ye see tlieir fact, not tlieir faith ; only God knows the secrets of
all hearts.
Secondly, it is an injury to God's word, in having the faith of
our glorious Lord Jesus Christ in respect of persons, James ii. L
No man may either privilege an error, or prejudice a truth : for
if he preach another gospel, hold him accursed, although the min-
ister be an angel : if a truth, do as he says though the teacher be
a devil : poison in a golden cup is as hurtful as in an earthen pot :
wine in a silver bowl no better than in a wooden dislj. When one
saith, "I am Paul's, and another, I am of Apollos, are ye not car-
nal?" Is not this gross carnality, to set up idols in the Church,
and to worship them instead of God?
Thirdly, this is an indignity to the preachers, in that artless
men will take upon them to judge of art. By the laws of the
150 THE EPISTLE,
land, none prescribe physic bnt such as are doctors, at least prac-
titioners in the faculty : none plead at the common bar, but such
as are learned in the law : yet every one, as Jerome complains in
an Epistle to Paulinus, takes upon him exact knowledge in Theol-
ogy, and will teach both clerk and priest what they should say, what
they should do. So that often it fareth with preachers, as it doth
always with fish, none so welcome as new come : If a stranger hap-
pily come among us, albeit he be never so weak for his learning,
never so wicked for his living ; yet all the country must gad after
him, and neglect their own pastors ; as Christ in the Gospel, "A
prophet is not honoured in his own city, and in his own house."
This was a foul fault in Corinth ; ApoUos and Cephas and Paul
were despised, while false teachers were deified. Indeed Paul
writes in the third chap, of this Epistle, as if some followed him,
and others ApoUos : himself for his plain doctrine, and Apollos for
his excellent eloquence. But in the sixth verse of this chapter he
saith, he applied those things unto himself, and Apollos figura-
tively ; meaning that Peter and Apollos and himself were neglected,
and other upstart seducers only regarded : he did use the names of
Grod's apostles in his censures for the benefit of the Corinthians.
For your sake, that ye might learn by us that no man presumes
above that which is written, and that one swell not against
another for any man's cause.
So men in our days are too partial in hearing and censuring
their teachers ; as one said, auditories are like fairs ; the pedler
and the ballad-monger hath more company than the grave rich
merchant ; children and foois hang upon them Vvdio sell toys, and
neglect tliose who have their shops stuffed with good commodities ;
and this assuredly doth discourage many pastors learned and prof-
itable. For every man hath not a magnanimous spirit, to spurn
those who spurn him, to tell his auditory with Paul, "I pass very
little to be judged of you." For so this fault is reproved in the
third verse.
The false teachers had extolled themselves and disgraced him ;
affirming that "his bodily presence was weak, and his speech of
no value." St. Paul therefore having the testimony of a good
conscience, resolutely tells the Corinthians, " I little pass to be
judged of them, or you, or any man." Pie saith not, I esteem not
at all ; but I little regard ; that is, not so much respect your judg-
ment, as that I should be discouraged in doing my duty. The
T'HE THIRD SUNDAY lif ADVENT. 161
>:V"ltness of conscience is more comfortable than the vulgar breath ;
in comparison of the one, I little prize the other. Or as G-orran :
It were a great thing to be judged of such as are spiritual ; but it
is a very small thing to be judged of you, who are thus carnal.
As Seneca : " The things reported against me are not evil, but the
reporters are. I should be moved if Cato, Lailius, or Scipio had
said this of me, but to be descried by evil men, is to be praised,"
" Either of man's judgment," Our apostle wills us to rebuke
with all long suffering and doctrine. Now himself is a pattern of
his own precept ; for lest he should seem too bitter in chiding the
Corinthians, and despising their judgment ; he doth in this clause
-somewhat qualify his speech, insinuating that he doth except
against all others' judgment, as well as theirs. Happily some
will object, it is uncivil and unchristian, not to regard what men
speak of us. But as we must have a care of our conscience, so
likewise of our credit; If it be once lost, thou slialt be no one
thereafter.
It is good in our courses to gain the fore-game ; for it is ex-
ceeding hard to play an after-game of reputation. Answer is
made, that albeit Paul esteemed little their judgment in regard of
liimself, as expecting the praise of God, and having a good certif-
icate from his own consoionce ; yet in respect of others who
might hereby be scandalized, and so the Gospel hindered, he was
assuredly grieved, and therefore reproves here their fault boldly,
that they might repent heartily. To me it is little, but unto
^others it is a great scandal, that I should be thus abused and
iieglected of you,
I judge not mine own self, 1 know more of myself than you or
■any man else, a,nd j'^et* I cannot judge myself; therefore much less
ought ye to judge me, This seems contradictory to that of Paul :
•^'If wo would judge ourselves we should not be judged." I
ianswer with Aquino, that there is a threefold
C 1. Discussionis, Exaniiaation,
Judgment: / 2. Condemnationis. Condemnation.
i 3. Absolutionis. Absolvins;.
Every man may, yea must judge himself with the two former;
he must examine liimself, and upon examination altogether con-
'demn himself. Every m-an ought daily to commu.ne with his
11
162 "JfHE EPISTLK
own heart, and to search [out his spirit, Psalm Ixxvii. G. "I did
as it were sweep my soul :" examine thyself whether thou hast
gone forward or backward in the ways of the Lord. Summon
thyself, as it were before another, and so sift the whole course of
thy life, wherein thovi hast offended in thought, word, deed ; by.
sins of omission, or commission, against God, thy neighbour, and
thyself. Judge thine own self in secret before thyself, and thou
shaltnotbe condemned at the last day before all the world, " Do*
this," saith Bernard, "if not always, or often, at least sometime;"
especially, saith our apostle, when ye come to receive the blessed
Sacrament of our Lord's Supper ; " Let a man examine himself,
and so let him eat of this bread, and drink of this cup."
The second kind of judgment is of condemnation. So Job : " I
will reprove my ways in his sight. If I would justify myself,
mine own mouth shall condemn me." So David : " Enter not
into judgment with thy servant, for in thy sight shall no man
living be justified," And Saint John : " If wc say that we have
no sin, we deceive ourselves, and the truth is not in us."
A Christian in this world is mundus et mundandus : clean in
part, and in part to bo made clean : all his perfection consists in
acknowledging his imperfection ; all his righteousness in forgive-
ness of sinsy rather than in perfection of virtue. Yea but, say
the Pelagians, and after them the papists, " Elizabeth and Zachary
were just, observing all the commandments and ordinances of the
Lord," Luke i. G. " Job an upright man departing from evil, and
preserving his innocency," Job ii, 3. " In David no wickedness,"'
Psalm xvii. And here Paul, '^ I know nothing by myself."
I answer to the first : if Zachary was a priest, then a sinner '.
for as we read, Heb, vii. 27, the priest's manner was first to offer
sacrifice for his own sins, and then for the people's. If then
Zachary did sacrifice, he had sin, and sin is a transgression of the
law : so that he did not exactly keep the whole law, but himself
and his wife- so far observed the commandments, as that they
were blam.elcss in the world's eye : no man could justly condemn
them for doing unjustly.
But as Augustine said, " woe to the commendable life of man^
if God set mercy aside in judging of it."
Even their own Bernard confesseth ingeniously, that if the
Lord should take a strait account of us his stewards, it were im^
THE THIRD SUNDAY IN ADVENT. 163
possible that any sliould answer the thousandth, yea the least
part of his debt, nee millesimiie nee minimae parti.
For the commendation of Job, it is not simple, but compara-
tive : ;there was none like him on the earth ; at least none so
righteous in that part of the earth in the land of Uz. It was a
great praise to be so good among that people, who were so bad.
According to the measure of human perfection. Almighty God
hath given him so great testimony of righteousness, saith Augus-
tine; " hast thou not considered my servant Job? how none is
like him in the earth, an upright and just man, one that feareth
G-od, and escheweth evil." But himself is afraid of himself:
Verebar omnia opera mea : so the Romish translation hath it :
" I was afraid of all my w^orks," Job ix. 28. And in the second
verse of the same chapter ; " How shall a man be justified before
God ? " and in the third verse : 'Mf I contend with him, I shall
not be able to answer him one for a thousand.
Now for David; his praise was not general, but particular and
partial. There was no wickedness found in him, that is, no plot
or practice against Saul ; whereof he was accused unjustly : but
'other wise in other things, his sins were so many, and those so
heavy, that he crieth out in the 8Sth Psalm, " put me not to re-
buke, 0 Lord, in thine anger," &c. David was no ti-aitor, but
David was an adulterer, and a cruel murderer : " He turned from
nothing the Lord commanded him all the days of liis life, save
only in the matter of Uriah the Hittite," 1 Kings xv. 5.
What ! had David no fault else, but only that against Uriah ?
Yes surely, David was conceived in sin, and shapen in wicked-
ness. As he was the son of many years, so the father of many
ains. In his private conversation he did so much offend, as that
he saith in the 130th Psalm, " If thou 0 Lord be extreme to mark
what is done amiss, 0 Lord who may abide it ? " That text then
is to be construed of his public government, as the circumstances
import ; as he was a king, the Scripture giveth him this commen-
dation, that, excepting the matter of Uriah, he gave no public
scandal in the whole time of his reign. David was in many
things a bad man, but in most things a srood kin«^.
So likewise this speech of Paul, " I know nothing by myself,"
is not general, extended to the whole course of his life, but par-
ticular, touching his apostleship. Now Bishop Latimer said : "as
for sedition, for ought that I know, methinlvs I should not need
164 THE EPISTLE.
Christ : if I might so say." Paul knew nothing, that is no mi-
faithfuhiess in exercising his ministry; which he did utter'
here, not to justify himself, as it is apparent in the next clause j^^
but to glorify God. As wc find in the fifteenth chapter of this-
Epistlcy verse 9, "I am the least of the apostles, not worthy to*
be called an apostle, beeai^se I persecuted the Ciiurch of God ■:
but by the gTace of God I am that I am, and his grace was not in
vain, for I laboured more abundantly than them ail; yet not I, but
the grace of God which is with me." St. Paul then, assisted with
God's especial grace, found nothing in himself to condemn him-
self, for his unfaithfulness in preaching : bat in other actions he
was SO' buffeted with Satan, and overladen as it were with his
infirmities, as that he grievously oomplaineth r " 0 Wretched man
that I am, who shall deliver me from the body of this death ? "
He that calls himself in one place the least saint, in another ac-
knowledgeth himself the greatest sinner. But what need we
look any further ? He that here saith, I know nothing by rnyself,-
saith alsoy yet herein am I not justified : as I do- not condemn, so
not absolve myself. The papist then in citing this text, hath lost
a pound to gain a penny : for although a man da all that fie can,,
he is still an unprofitable servant. I know no unfaithfulness in
me, yet am I not hereby justified : for, as Gorran and Aquine
note, Pa,ui might Imve many secret sins unknown to himself ; ac-
cording to that of David ; who can tell how often he oftendeth ?
" 0 cleanse thou me from my secret faults." *' Every way of a
man (saith Solomon) is right in his ovfii eye ; but the Lord pon-
dereth the heart : " and who can say, I have mtide mine heart
clean? Or, as our diviri^s expound it, howsoever Paul was faith--
ful in his oflice,^yet his,, and all our good works, are stained with
some blemish.
There v/as iniquity in the holy sacrifices of the children of Is-
raid : but their high priest did bear their iniquity to make the'
offering acceptable before the Lord; Exod. sxviii. 38. There is-
unholinesB in our holiest actions, but Christ our high priest hath
borne the iniquity : and they are accepted of God in him, not by
themselves or their own perfection, but as perfumed with the'
sweet incense of Christ's obedience : who to make both ns and;
them acceptable, gave himself an offering and a sacrifice of s
sweet smelling savour to God : Epbes. v. 2,
THE THIRD SUNDAY IN ADVENT. 165
THE GOSPEL.
Matt. ii. 2. — " Wlien Johi in prison heard the works of Christ^
rr, ■ 1 1 ti . (A question moved by St. John Baptist, hi the 2d, 3d
This aroppel hath two ^ ^ •' ^ ' '
• -, ,• I f . { verses,
pnncipai parts : ^ ^^^ answer made by our Saviour Christ in the rest.
[ 1. The place where: In prison.
In the question four ! 2. The time when, He heard the worlds of Christ,
things are regarged : ] 3. The messengers: he sent two of his disciples.
[4. The message: Art thou he that shall come, &c.
i Message ^
Christ's answer concernetli either the <^ or V of John.
f Person J
That which concerned the message of John, he delivered unto
the messengers, ver. 4, 5, 6. " Gro and show John what ye have
heard and seen."
That which concerned the person of John, he delivered unto the
multitude when the disciples of John were departed : verse 7, 8,
9, 10.
f 1. When : After John'-s disciples are gone, avoiding
j hereby all flattery.
WJierein observe these j 2. To whom : To the multitude, confirming in them
three circumstances: 1 a reverend opinion of John.
j 3. What: His speech altogether tended unto the
[ praise of John.
. 1 -f - tl ' f Negative, showing what he was not, for his life. ver. 7, 8.
*- i • P } [ Affirmative, showing what he was, for his office, ver. 9, 10.
This I take to be this gospel's anatomy and epitome.
"When John in prison." "Many are the troubles of the
righteous." If they were many, and not troubles, then as it is
in the proverb, the more the merrier : or if they were troubles,
and not many, then the fewer the better cheer. But it hath
pleased Almighty Grod to <x)uple them both together, in nature
troubles, in number many, " that through many tribulations we
might enter into the kingdom of Grocl," Acts xiv. 22.
Some therefore are touched in their reputation, as Susanna;
some crossed in their children, as Ely ; some persecuted by their
enemies, as David ; some wronged by their friends, as Joseph ;
some tormented in their body, as Lazarus ; some suffer loss of
goods, as Job ; some restrained of their liberty, as here John in
prison. As Naples is called in history the butt, and Milan the
bale of fortune; so the good man is the butt of the wicked,
whereat he shoots his sharpest head arrows : and therefore we
must put on God's armour, following St. John's example. When
166 THE GOSPEL.
\vc are in prison, or in any other affliction, we must not fly to'
witcheSjOr rely too much on men, but immediately send to Christ r
I say send two messengers unto God, our alms and our prayers :
for they will do our errand for us, as they did for Cornelius, Acts
X. 4.
Not to follow the common postils in this argument, I note out
of these two circumstances, of place and time, two commendable
virtues in John, to wit, his discretion and humility. The disci-
ples of John held their master a greater prophet than Christ : al-
beit he told them plainly, that he was not worthy to untie the
latchet of Christ's shoe, Matt. iii. 11. Behold then his exceeding
wisdom, who sent his disciples unto Christ, when himself was
most abased in regard to his present imprisonment, and imminent
death, and when Christ on the other side was most famous for his
wondrous works and strange miracles : " when John being in pri-
son, heard the works of Christ, he sent two of his disciples unto
him."
f Envy : '' Behold, he that was with thee beyontl Jordan
r^, T • 1 n^ I baptiseth, and all men follow him."
Thedisciplesof John 1 jg^^^^^^g . u supposing John to be Christ."
had three lauus,aswej jj^^^gj^j.^y. ajojj^ing ^i^]^ tjjg Pharisees against
hnd m the gospel. | Christ, saying, why do we and the Pharisees fast
[ oft, and thy disciples fast not ?"
Now in Christ's school there were three perfections opposite to
these three defects : examples of humility against envy : words
of wisdom against ignorance : works of wonder against incredulity.
John therefore sent his disciples unto Christ, that seeing his hu-
mility, their envy might be lessened ; that hearing his Avisdom,
their ignorance might be rectified : that Avondering at his works,
their incredulity might be confounded : and because faith is the
mother of all virtues, and infidelity the nurse of all wickedness,,
the Baptist then sent his disciples, when he heard of the great works
of Christ ; that going, they might see ; seeing, wonder ; wonder-
ing, believe; believing, be saved.
A good example for all preachers to follow ; that they take their
hint, and best opportunity to benefit their auditors.. Every pastor
is a steward in God's house ; and a steward must not only provide
meat enough, but also prepare it in due season : otherwifcc, saitli
Bernard, it is not dispensatio, but dissipatio.
This ought to be their first and last care : for John in prison
even at death's door was most careful to commend his scholars
THE THIRD SUNDAY IN ADVENT. 167
anto tli3 bast tutor : and this pattern fits all parents, as well as
preachers. In a word, all superiors, that they be watchful, for the
good of such as are under them. '• If there be any that provideth
not for his own, and namely for them of his household, he denieth
the faith, and is worse than an infidel." If such as neglect their
families in temporal things, be worse than infidels ; how bad are
they who neglect them in spiritual things, using no pains in their
life, nor care at their death ; that their servants and children after
their departure, may be brought up in instruction and information
of the Lord.
But that which is especially noted out of those circumstances,
is John's humility, who was not vain-glorious, or factious, or any
way desirous to draw disciples after him, but rather to send them
unto another, Y,^ho could better instruct them. If all our preachers
were like John, there would be much less division, and much more
■devotion in the Churcli. An itching shepherd must necessarily
make a scabby sheep.
" He sent." AVlien the pastor is restrained of his liberty, let
him not cease to provide for his flook : when the master of the
family cannot come to Church himself, let him send his servants
unto Christ.
" Two." For mutual society, because two arc better than one :
if one fall, the other may lift him. up ; if one forget, the other may
remember : and yet not more than two, lest turba should prove
turbulenta, lest many heads should make many creeds. As
Joshua sent two to spy the promised land ; so John sent two to spy
the promised Lord.
"Art thou he that shall come." At the first sight hereof some
may suppose that John did doubt, whether Christ was the true
Messiah or no: for otherwise he would never have sent his disci-
ples with this question, "Art thou he that shall come," &o. But
if you call to mind that which is written before ; that John bap-
tized Christ in Jordan, and how he saw the Holy Grhost descend-
ing upon him, and how ho pointed him out with the finger, " This
is the lamb of God." Or if you shall advisedly consider what fol-
loweth after this question of John in this present chapter, what
honourable testimony Christ gave of him, that he v/as not a reed
shaken with the wind ; that is, an inconstant man, one that
preached Christ to be come, and now made question of his coming:
that he was a prophet, yea more than a prophet : if, I say, we note
168 TEE GOSPEL.
the text either precedent or consequent, it will appear raore mani-
fest than light at noon, that John himself did no way doubt of
Christ : and therefore to let pass all other expositions, I follow with
the whole stream of late writers, that old interpretation of St. Hi-
erome, Chrysostomy Thcophylact, Euihymius, Hilary, Rupertus,
all which are of this opinion, that John Baptist made not this
doubt in regard of himself, but in the behalf of his doubting dis-
ciples, as yet not thoroughly persuaded that Christ was the Sa-
viour of the w^orld : and therefore did he send them unto Christy
that by occasion of Christ's answer, hearing his words, and seeing
his wonders, they might be fully satisfied, and in fine saved.
A candle being put in a close room, will show forth itself through
the little crannies of the walls, and chinks of the window. John
was a burning and shining lamp : and therefore though he was
shut up in priso-n, yet notwithstanding shined an his humility,
wisdom, love, zeal before men, even like the sun giving the great-
est glimpse at his going down.
" Cto and tell John." Why tell John? He knew before that
Christ was the Messiah : he might have said rather ; I tell you ;
. not, go you and show John : but Christ would take no notice of
their unbelief, lest ho should shame and discourage them too
much.
"What you have heard and seen. "What you have heard of
others, and seen yourselves ; for as St. Luke reports at that very
time before their eyes, for our Saviour cured many of their sick-
nesses and plagueSy and of evil s}>irits, and unto many blind men
he gave sight: as if he should reason thus; I have made the pre-
mises ; it remaineth only that ye gather the conclusion : he that
enlighteneth the eyes of the blind, and openeth the ears of the
deaf, and bindeth up the broken hearted, and preaeheth good
tidings unto the poor, &c. He is assuredly the Messiah of the
world : but I do all these : ilicrcfore go tell John what ye have '
heard and seen, the blind receive their sight, the lame walk, &c.
Ye know the tree not by his foliage, nor by liis flowers, but by his
fruit. Here then we may learn tO' teach ignorant people with our
works as well as our words, that all men may see^ so well as hear
what we are.
Yea, but why did he not show them in plain terms, but demon-
strate by miracle, that he was the Messias ? He told the woman
of Samaria before she did ask ; whv then did he not tell them
THE THIRD SUNDAY IN ADVENT.
691
when they did ask ? Chrysostom gives this reason ; because Christ
knew the woman of Samaria would easily believe, therefore he
used a bare word only ; but the disciples of John were hard of be-
lief, and therefore he thought it best to teach them by works, and
not by words: "I have greater witness than the witness of John;
for the works which the Father hath given me to finish, the same
works that I do, bear witness of me, that the Father hath sent me.
Wherefore, though ye believe not me, yet believe the works." G-o
show what ye have seen ; the blind receive their sight, the lame
walk, the lepers are cleansed, and the deaf hear, the dead are
raised up, &c. These works which I have done, the like whereof
were never done, testify that I am he who should come ; and so
tell your master John, that he look for no other. This answer
was thought sufficient by Christ, which is wisdom itself. Go and
show John the things that ye have heard and seen. But if Christ
now will find any faith among our atheists, he had need to come
with new miracles, I might have said with more than miracles,
lest our searching wits find the reason of them ; or otherwise con-
clude them to be but our ignorance of the cause. Men and gods,
as it is in the fable of the golden chain, were not able to draw
Jupiter down to the earth, and yet Jupiter was able to draw them
up to heaven. So we must submit our reason unto faith, and not
faith unto reason.
And as they departed, Jesus began to say unto the people.
This part of our Saviour's answer concerns the commendation of
John. If Alexander the Groat accounted Achilles happy for that
he had so good a trumpeter of his honour as Homer, what an ex-
ceeding glory was it for the Baptist to bo thus extolled by Christ,
who being truth itself, would not flatter, and could not lie ?
Divines out of these circumstances of persons and time, note
Christ's wisdom and sincerity; wisdom, who did not magnify
John before those who did already praise him too much ; his sin-
cerity, that would not flatter him before his own disciples, albeit
he did extol him before the people, when they were gone. It is an
old saying of (3rregory, " the word of the flatterer hurts more than
the sword of the persecutor."
A malicious enemy doth often good by telling us of our vices,
but a fawning friend wrongs us in telling us of our virtues ;
either commending that which we have not, or too much extolling
that which we have ; the which is termed in the Canon law,
170 TUE GOSPEL.
sinioniii lin^uic, verbal :siiiiony. t^ult was ii.sed in tlie lej^al sacri-
fices, but not honey, tluit our lips may oiler up acceptable sacri-
fice to God. We must have salt in our speech, and not honied
compliments, as bein^? more desirous to correct our acquaintance
wisely, than to flatter them basely.
The parasite, saith the poet, hath bread in one hand, and a
stone m the other ; using as the Jews did Christ, carry us up to
the top of an hill, and then cast us down headlong. Christ there-
fore rebuked the Pharisees before their faces, but commended
John behind his back, not to his own, but to the people, lest they
should entertain an ill-conceit of him who was a preacher and a
prophet : and here by the way note, that the diilerence between
the disciples of Christ and John in matter of ceremonies, as fast-
ing and washing of hands, made no schism in the Church ; hut
Jolin gave this testimony of Christ, that he was not worthy to
loose the latchct of his shoe : and Christ here commends highly
both the carriage and calling of John, aflirming of the one, that
he was not an inconsistant or vain man, of the other, that he was
a pro])het and more than a prophet.
John was greater than the prophets under the Law, because
they prophccicd of Christ to come, but John bare record that he
was come, being, as divines have termed him, a mean, between a
prophet and an apostle ; a prophetical apostle, and an apostolical
prophet; standing between the two dispensations, he ended the
old and began the new. The Baptist then is more than a prophet,
in pointing him out with the finger ; who is the very centre of all
the prophet's aim.
He was also greater llian a prophet, in that he baptized the
Lord of tlie prophets.
But what need we look any further, when as our Saviour in
the very next verse gives a sullicient reason of this assertion out
of the prophet Malachi : " This is he of whom it is written,
Behold I send my messenger before thy face," »5cc: Other
prophets are sent to men, but John to God, from G-od the Father
to God the Son : " Behold," saith God the Father, " I send mine
angel before thee," »S:c.
Christ in all his sermons usually cited texts, for the proof of his
doctrine ; so John the Baptist ; " I am the voice of a crier, as
saith ihr prophet Esay." So St. Peter, " This is that which was
.•spoken by ilie prophet Joel." So St. Paul buildeih all his exhor-
THE THIRD SUNDAY IN ADVEjSrr. 171
tations and conclusions upon evidence of holy writ ; teaching us
hereby, that howsoever the sermon be fetched out of the school,
yet the grounds of all our preaching must be taken out of Grod's
own Book. Believe this, for it is written ; do this, for it is
written. Audi, dicet Dominus, non dicit Donatus, aut Rogatus^
aut Vincentius, aut Hilarius, aut Augustinus, sed dicit Dominus,
God speaks ; I hear, not Donatus, or Augustine, &c., but Grod.
Expound one text by comparing it with another ; for the prophets
are commentaries upon Moses, and the Gospel is a short exposi-
tion of both : and that you may the better perform this, examine
the questions, harmonies, concordances, annotations, glosses of
the learned doctors in Christ's Church from time to time. For
as the Word of Grod was not penned in old time, so likewise not
to be construed in our time, by any private spirit, 2 Pet. i. 20, 21.
" Behold I send my messenger." Our Evangelist reports this
as spoken by G-od the Father, but the prophet as spoken by the
Son ; " Behold, I will send my messenger, and he shall prepare
the way before me." This altering of the persons hath troubled
interpreters a little : some therefore thus, " I send my messenger
before my face ;" that is, before my Son, Heb, i, 3. This observa-
tion is true, but not pertinent ; for to send a messenger before a
man's face, is nothing else but to send a messenger before him, as
Hab. iii. 5. " Before him went the pestilence :" and Jeremy,
Lament, i. 5. " Her children are gone into captivity before the
enemy ;" Ante faciem tribulantis ; and so Christ expounds it
here, before thy face, that is, before thee.
Now for the changing of the persons, it is usual in the Bible :
St. Peter affirms that the word of Grod was written by the Holy
(xhost : but St. Paul saiih, Heb i. 1, that G-od the Father in old
time spake by the prophets, Esay doth ascribe this unto the
Son ; my people shall know my name, in that day they shall
know that I am he who sent to them : and the reason hereof is
plain : because all the works of the sacred Trinity, quoad extra,
bo common unto all the three persons, and so Grod the Father, and
God the Son, and God the Holy Ghost, send. The person's
diversity then alters not the sacred identity : but as interpreters
observe, that text of Malachi compared Vfith this of Matthew,
prove notably that God the Father and God the Son are all one,
their power equal, their majesty coeternal.
"My messenger." In the vulgar Latin, Angelum meum:
172 THE GOSPEL.
Origen therefore thought John was an angel ; but other expositors
more fitly, that the baptist was an angel officio, non natura : so
Malachi calls other prophets, angels, in his 2d chap. 7. " The
priests' lips shall preserve knowledge, and they shall seek the law
at his month, for he is the messenger of the Lord of hosts :"
Angelns Domini : so preachers are called angels in the New
Testament, that is, messengers and ambassadors of God ; and
here the gospel agrees with the epistle. This is a pattern of Saint
Paul's precept : preachers are to be respected as the ministers of
Christ, and stewards of God, for God saith of John the Baptist,
" Behold I send my messenger," &c.
Happily some will object, if ordinary prophets are called angels,
how doth this testimony prove John to be more than a prophet ?
Answer is made by Zachary, that John is the prophet, and here
by Matthew, that angel, as it were beadel or gentleman usher unto
Christ. As then in a solemn triumph they be most honoured, who
go next before the king : so John being next unto Christ, even
before his face, is greater than they who went far off: he was the
voice, Christ the word : now the word and the voice are so near,
that John was taken for Christ. Again, John may be called that
angel, in regard of his carriage as well as his calling ; for albeit
he did no miracle, yet, as one said, his whole life was a perpetual
miracle : first his conception was wonderful : begotten, saith Am-
brose, with prayer : Non tam complexibus quam orationibus : an
angel from heaven avoucheth as much in the first of Luke, verse
13. " Fear not Zachary, for thy prayer is heard, and thy wife
Elizabeth shall bear thee a son, and thou shalt call his name
John." It was another miracle, that a babe vdiich could not
speak, yea, that was unborn, began to execute his angelical office,
and to show that Christ was near; that dumb Zachary should
prophesy, was a third wonder at his circumcision; and so the
whole life of John was very strange, living in the wilderness more
like an angel than a man : and in a word, those things which are
commendable in others severally, were found in him all jointly,
being a prophet, evangelist, confessor, virgin, martyr : living and
• dying in the truth, and for the truth. I know not (as Ambrose
speaks) whether his birth, or death, or life was more wonderful.
How John doth prepare the way before Christ, is showed in the
gospel on next Sunday ; yet observe thus much in general, that it
is the minister's office to show men the right way to salvation,
THE THIRD SUNDAY IX ADVENT. 173
and to bring them unto God : our Saviour hatli promised to como
unto men ; it is our duty therefore to knock at the doors of your
heart, by preaching faith and repentance, to prepare the way for
our master, that when himself knocks he may be let in, and so
sup with -you, and dwell with you, and you with him evermore.
Amen,
THE FOURTH SUNDAY IN ADVENT.
THE EPISTLE,
Pilii.. iv. 4 — ^'•Rejoice in the Lord always : ag-ain, I say rejoice J'
A text of rejoicing against the time of rejoicing : whereby the
Church intimates liov.^ we should spend our Christmas ensuing ;
not in gluttony and drunlienness, in chambering and wantonness,
doing the devil more service in the twelve days, than in ail the
twelve months : but rather in psalms, and hymns, and spiritual
songs, making melody in our hearts unto the Lord : I say the
Church allotting this Scripture for this Sunday, teaoheth us how
this holy time should be well employed, not in unholiness and
mad luerriments among lords of misrule, but in good offices of re-
ligion, as it becomes the servants of him who is the God of order :
observing this festival in honour of Jesus, not lacchus ; always
praising our heavenly Father, in loving us so well as to send hii^
Son to save his servants : and lest we should err in our spiritual
revels, observe in this Epistle both
rpi \ Matter ) ,
iho < ^^ > ot our lov,
( Manner ) -^ ^
The matter and object of our joy :, rejoice in the Lord,
rpi 1 \ Long ; always reioice.
The manner: how < ^' / j ^•
( Much ; again and again rejoice.
It is an old rule in philosophy, and it is true in divinity, that
affections of the mind, as, anger, fear, delight, &c., are in their
own nature neither absolutely good, nor simply evil, but cither
good or bad, as their object is good or bad. As for example, to be
angry or not angry, is indifferent : " Be angry, and sin not," saith
Paul; there is a good anger. "Whosoever is angry with his
174 I ME EPtSTLfi.
brother unadvisedly (saitli Christ) is in danger of judgment ; '^
there is a bad anger. So Matt. x. 28. " Fear not them that kil)
the body, and are not able to kill the soul: but rather fear him
which is able to destroy both soul and body in hell." So likewise
to rejoice, or not to rejoice, in itself is neither absolutely disgrace-
ful, nor altogether commendable : we may not rejoice in the toys
of the world, in frowardness, or doing evil, saith Solomon : non in
vitiis, non in divitiis, neither in vices nor riches, saith Bernard :
" Wo be to you that thus laugh, for ye shall wail and weep : " but
we may delight in the Lord, saith David. Rejoice in Christ,
saith Mary : then our joy is good, when as our joys object is goodj
yea God ; as Paul here ; " rejoice in the Lord."
As sorrow is a straitening of the heart, for some ill : so joy the
dilating of the heart for some good, either in possession or ex-
pectation. Now Christ is our chief good ; as being author of all
grace in this life, and all glory in the next : and therefore we
must chiefly rejoice in him, and in other things only for him : in
him, as the donor of every good and perfect gift : for him, that is,
according to his will : as the phrase is used, 1 Cor. vii. 39. " If
her husband be dead, she is at liberty to marry with whom she
will, only in the Lord."
So then we may rejoice in other things ; for the Lord as in the
Lord : we may rejoice in ourselves, as being the Lord's ; and in
others, because they rejoice in the Lord, Psalm xvi. 3, " All my
delight is upon the saints that are in the earth, and upon such as
excel in virtue : " so likewise we may rejoice with the wife of out
youth, and disport ourselves in good company : we may make
Christmas pies, and harvest dinners : in a word, rejoice in every
thing which may further our spiritual rejoicing in the Lord. But
" whether we eat or drink, or whatsoever we do else, all must be
done to the honour and glory of Grod. Rejoice in the Lord always,
and again T say rejoice."
Yea but Christ, Matt. v. 4. " Blessed are they that mourn,'*
Luke vi. 21. '• Blessed are they that weep." This rejoicing is
not contrary to that mourning ; for such as mourn are blessed in
being comforted, and comforted by rejoicing in the Lord, " Re-
joice, saith Christ, in that day and be glad, when any shall hate
you for my sake ; " the which his apostles accordingly fulfilled j
Acts V. 41. " They departed from the council, rejoicing that they
were counted worthy to suffer rebuke for his name ; " that Christ
•The fourth Sunday in advent. 175
Would use thorn as his buckler ; and Rom. v. 2. We rejoice in
tribulations. The Father of mercies and Grod of all consolation
comforteth us in all our afflictions. As the sufferings of Christ
abound in us, so our consolation aboundeth through Christ. He
doth appoint comfort to such as mourn in Zion : he doth give
beauty for ashes, oil of joy for sorrow, the garment of gladness,
for the spirit of heaviness, so that a martyr when he is most
mournful is mirthful ; he speaks of his tormentor, as Socrates of
Anitus ; and Petus of Nero the tyrant : "he may well kill me,
but he shall never ill me." No blow is felt when the hand that
strikes is in heaven, saith Tertullian. Every cut is a wide mouth
to praise Christ, as the martyr Romanus sweetly :
Tot ecce laudant ora quot sunt vulnera,
Grates tibi, O prasfeete ! magnas debeo,
Quo multa pandens ora, jam Christum loquor.
I owe thee thanks, Oli Prefect !
So many mouths, as I have wounds, will raise
Sweet songs to Jesus, and speak out his praise.
Blessed are they that die for the Lord, because they rejoice hi
the Lord. No loss, no cross, can interrupt our spiritual joy : for
as it followeth in the text to be considered, it must be continual,
always rejoice. The Christian must keep Christmas ail his life^
though not in his hall, yet in his heart : always in his mind, albeit
not always with his mouth.
It is a true rule delivered by the schoolmen, that Clod's affirma-
tive laws, obligant semper, sed non ad semper: ad semper velle,
but not ad semper agere ; requiring disposition perpetual, and prac-
tice so often as occasion is offered. Holy, just. Valiant men are
they who can, whensoever they will, and will whensoever they
ought, execute what their several imperfections import. There is
a time for all things, and therefore several duties ought to be dis-
charged in several seasons. He that saith here rejoice alway,
saith in another place, "pray continually, and in all things give
thanks:" and therefore we need not always actually pray, nor ac-
tually give thanks, nor actually rejoice in word and outward ges-
ture, but as opportunity shall require. If then a timie, never a
better time, than this holy time ; never gi-eater cause to shout out
for joy, than now, for that our King comes unto us ; it is our
bounden duty always intentionally, but at this time with psalms
and songs actually. No sin, nor sorrow must hinder our spiritual
)?0 THE EPISTLE.
rejoicing. For in all our adversity God is ever at hand ; not only
nigh in his majesty, though doubtless he be not far from every one
of us, but also nigh in his mercy, Psalms cxlv. 18, " The Lord is
nio-h unto all tliern that call upon him. A very present help in
trouble." Yea, the Lord's second coming is at hand, when he
shall judge and revenge our cause ; rewarding us with eternal hap-
piness, and punishing our adversaries with everlasting fire ; and
therefore rejoice always in all things : I say, rejoice in the Lord,
for we cannot always rejoice in the things of this life. The world
passeth away, and the lust thereof, but Christ is evermore the
salTie : the beginning and end of all other things^ himself without
cither beginning or end ; if then our joy's object be Grod, it may be
continuah but if fixed on earthly things, exposed to manifold
changes and chances, it must necessarily be mutable. So that as
the poet truly, Gaudia principium nostris .sunt ssepe doloris. Even
in laughing the heart is sorrowful, and the end of mirth is heavi-
ness. The world is a sea of glass, Apocal. iv. 6, brittle as glass,
tumultuous as the sea : but he that rejoiceth in the Lord, is like
Mount Sion, which standeth fast for ever. If then any desire to
rejoice alway, let him rejoice in the Lord.
*'And again I say rejoice." The troubles of this life are so
great, and our patience so little, that Paul doubleth this exhorta-
tion to press the duty, and express our dulness : and indeed our re-
joicing cannot be continued, except it be multiplied again and
again; rejoice therefore for mercies already received, and again,
rejoice for mercies hereafter promised. For received gi'ace : first)
for thy creation : Almighty God might have made thee a dull assj
a venomous serpent, an ugly toad, whereas he created thee ac-
cording to his own image and similitude, as it were an epitome of
divinity. For the world is God's book, and man is index of that
book, or a commentary U})on that text : rejoice therefore in the
Lord, and say with David ; '* What is man that thou art so mind-
ful of him, or the son of man, tliat thou shouldst visit him? Thou
hast crowned liim with worship and glory : thou makest him to
have dominion of the v.orks of thy hands, and thou hast put all
things in subjection under his feet," as a ladder whereby men
might ascend to the consideration of thy greatness and goodness.
For thy preservation ; he might have denied thee sight, as he
did to Bartimeus, or made thee deaf or dumb, or a cripple, as we
read of many in the gospel, and daily see many crying and dying
THE FOURTH SUNDAY IN ADVENT. I77
in our streets. If the Lord of Hosts had not been thy guard, all
other creatures, his soldiers, would have banded themselves against
thee ; fire would have devoured thee, water would have drowned
thee, mother earth would open and swallow thee quick ; the
stone out of the wall, the beam out of the timber would fight
against thee : but he hath given his angels charge over thee, to
keep thee in all thy ways ; he doth defend thee under his v.dngs,
and bless thy going forth, and thy coming home; bless the fruit of
thy body, the fruit of thy ground, the fruit of thy cattle; every
way so bless thee, that thou raayest always rejoice in the Lord.
For thy redemption, at this festival especially ; consider with
Bernard, who it is that comes, whence he comes, where, to what,
when, and for what purpose. Meditate on God's unspeakable
love, who sent his Son, his first begotten, only begotten Son, whom
he loved as himself. The very character and brightness of his
glory to deliver us his servants, undutiful as unprofitable, from the
hands of all our enemies. If thou hast any feeling of these mys-
teries, any faith, be it so small as a grain of mustard seed, ever-
more rejoice in the Lord.
For thy sanctification also : many men in a reprobate sense do
not call upon God; cannot call npon God. Whereas he hath given
thee grace to pray with the congregation publicly, with thine own
family privately, with thyself secretly : givijig thee grace to feel
thy sins, and to be sorry for the same : rejoice for these good bene-
fits in possession ; and again rejoice for those mercies of God in
expectation : for that most excellent and eternal weight of glory,
which he hath laid up, and in that day will give to such as love
his appearing. Let us evermore rejoice in this hope, saying with
Habakkuk, " I will rejoice in the Lord, I will joy in the God of
my salvation."
Faith is the mother of our rejoicing in the Lord : for Christ
dwelieth in our hearts by faith, and faith is by hearing of the
AVord : spiritual joy then is increased by reading, hearing, medi-
tating on holy Scriptures, '' I have spoken unto you these things,
that my joy might remain in you." Luke xxiv. 32. " Did not
•our hearts burn v/ithin us Vv^iiie he tallied v^ith us, and opened
unto us the Scriptures ?"
It is increased also by good life. For as sin doth giieve th^
Spirit, so good works on the contrary cheer the soul, Proverbs xxi.
15. " It is joy to the just to do judgment." Here the gospel and
12
178 THE GOSPEL.
epistle parallel : for the way of the Lord is prepared especially by
faith and repentance. Now ho that i.y a good man sorroweth for
his sins, and rejoiceth in his sorrow ; and that he may do this, he
must rejoice in the Lord ; wherefore be not carefal for that which
is worldly, but make your patient mind known to men, and let
your petitions be manifest unto Clod. And the peace of God
which passeth all understanding, keep your hearts and minds
through Christ, giving you many joys in this life, to the end ; and
in the next, his eternal joy without end. Amen,
THE GOSPEL.
John i. 19. — '^ This is the record, of John, when the Jcu-s sent
Priests and Levilcs from Jerusalem to ask him, What art thou ?"
This (irospel is a dialogue between certain priests and John the
Baptist. The priests inquire after his person and place, carriage
and calling. Their interrogatories are five ; the which are an-
swered by St. John severally ; showing, and that directly, both
what ho was not, as also what he was ; not Christ, not Elias, not
the prophet, but the voice of a crier in the wilderness.
The first question is, "Who art thou?" Who am I? is the
question of a good man ; Who art thou ? of an envious. He that
hath a bad house gads abroad. The wicked are busy bishops in
other men's dioceses, A true paying in itself, but upon this text
but a false gloss ; for it belonged unto the priest's office to manage
the business of the Church, and exactly to know what every
prophet was. And albeit Euthymius is of opinion, that the .Jews
herein maliciously dissembled their knowledge : yet it is more
probable that they made this question to sec whether he was
Christ. For as wo read, Luke iii. 15, All men mused in their
hearts of John, if ho were not the Christ; and our Saviour told the
Jews plainly, that they for a time rejoiced more in John, who was
but a candle, than in himself, who was the Sun of Righteousness^
and light of the world : and albeit these messengers uttered not so
much in word, yet assuredly they harbored such a conceit in their
hearts, therefore John answering their intention rather than their
question acknowledged ingenuously that he Avas not the Christ,
In which answer, observe the matter and the manner. Li the
THE FOURTH SUNDAY IX ADVENT. 179
matter he confesseth the truth, denying himself, where note his
modesty ; and acknowledging Christ to be the Messias ; where note
his firmness. It was great humility to refuse this honour, which
not only the people, but also the priests, as it should seem, were
ready to cast upon him ; hereby teaching us in all our actions, to
seek, not our own, but God's glory, saying with this holy Baptist,
^'He must increase, but we must decrease." The constant reso-
lution of John is also remarkab'- .ifessing Christ freely, not
only before the multitude, but also before the Levites and Phari-
sees, men of great learning, and no less place in the Church, and
such as he might Avell suspect would call his preaching in ques-
tion.
But the manner of his confession exceeds far the matter : "he
confessed and denied not, and said plainly, I am not Christ." The
which words are not superfluous and idle, for every tittle of the
Scriptures hath his worth and weight. Such repetitions are usual
in the Bible, to set our things more fully, as " vanity of vanities,
vanity of vanities, and all is vanity." " Return, return, 0 Shu-
lamite, return, return." " 0 earth, earth, earth, hear the w^ord of
the Lord." By this iteration then of one and the same thing, St.
John showed how unwilling he was to rob Christ of that honour
which belonged unto him alone. When Cornelius fell down
at Peter's feet, and Vv'ould have worshipped him, Peter instantly
took him up, saying, " Stand up, for even I myself am a man."
W\ien the men of Lystra would have sacrificed unto Paul and
Barnabas, they rent their clothes, and ran in among the people,
'Crying, " Y\'e are even ip.en, subjc/Ct to the like passions that ye
be." When that other John would have worshipped the glorious
angel, who shov/ed him his revelation, he said unto John, *' >See
thou do it not, for I am thy fellow-servant." So careful are G od's
'children in all ages to give God the things appertain. 'ng to God;
lionour to whom honour, fear to whom fear, divine worship to
Avhom divine worship bek^geth. Here we may justly condemn
the Papists, in giving that kind of worship to the cross, v. hick is
•only due to Christ. If a man should ask them hwether the cruci-
fix V7ere Christ, I hope they would answer with John, and deny,
and confess plainly that it is not the Christ Give then to the
•crucifix, the respect due to the crucifix, reserving to the crucified
that honour which only belongs to the crucified.
If a man should ask the bread in the Sacrament, vriiat art thou ?
180 .THE GOSPEL.
it would answer plainly with John, in such language as it can, I
am not the Christ : approving itself to our sight and taste, that it
is a morsel of bread, a creature, not a Creator, and therefore not
to be worshipped and adored as God. If good men on earth, and
glorious angels in heaven, have refused always to be reputed
Christ; what shameless idolaters are they, who say, here, is
Christ, and there is Christ ; this is Christ, and that is Christ ?
The second question is, Art thou Elias ? To vrhich John an-
swers. No, Yet Christ saith, he is that Elias. An angel from
heaven hath answered this objection, Luke i. 17, John Baptist is
Elias in power, not in person, indued with the like temperance,
like wisdom, like courage. Noav the Pharisees imagined that
Elias himself should come, not another in the spirit of Elias ;
and therefore John according to their meaning, answered truly,
that he was not Elias. How John and Elias paralleled, see
Beauxamis Harmod, Evangel, Tom. i. fol. 101. Lndolphus de
vita Christi, part I. cap. 19. Postil, Catholic. Con. 2, Dom. 4,
Advent. "Whether Elias shall come before the great day of the
Lord's second coming, see Luther, postil. major in Ice. and his
majesty's premonition, from the 62d page to the 80th.
'The third question is, Art thou a prophet ? To which John
ansvv^ered also negatively. Christ said, ho was more than a
prophet ; liimself that he was less than a prophet.
mi J.1 1 L ^- To submit ourselves unto our betters,
Ihere are three degTees ^
of humility: ^ ) ''^- To give place to equals,
f 3. 'Po yield unto inferiors.
All these were found in John : he submitted himself to supe-
riors, afiirming that he was not Christ : he gave place to equals,
answering that he was not Elias ; he did yield to his inferiors, in
saying he was not a prophet. Yea, bizt John out of his humility
must not tell an untruth : his father Zacharias in the Bencdictus,
calls him the Prophet of the Most High ; and Christ more than a
prophet. Chrysostom, Theophylaet, Euthymius, and othei Greek
fathers are of opinion, that the Pharisees imagined John to be
that Prophet spoken of by Moses, Dcut. x^-iii, 15, " The Lord thy
God will raise up unto thee a Prophet like unto me from among
you, even of thy brethren, unto him ye shall hearken." The
which text must be construed either of the whole college of
prophets, or else of Christ, the chief of the prophets ; and there-
fore John answered directly, that he was not the Prophet, Rn-
THE FOURTH SUNDAY IN ADVENT. '\s\
pertus and other Latin doctors affirm, that the Pharisees in this
interrogatory desired to know whether his office were like that of
Esay, Jeremias, Amos, and the old prophets ; unto which John
might answer well, that he was not such a prophet ; for their of-
fice was to foreshow Christ by some works, or foretell him by
some words ; vel dictis preesignare, vel factis prtefigurare, saith
E-upertus. But John's embassage was not to foretell that Christ
should come, but plainly to tell that Christ was come. " Thou
shalt be called the prophet of the Most High ; " not as to pre-
figure " but to go before the face of the Lord." A prophet is a
preacher of the G-ospel, not as a priest of the Law.
Hitherto John Baptist answers negatively, showing what he was
not, neither Christ, nor Elias, nor a prophet. "Wherein he did
not satisfy the messengers of the Jews fully : that therefore they
might return a more perfect answer, they further importune and
press him, to know what he was ; '' what sayest thou of thyself?"
"Which is the fourth interrogatory. John therefore declares, " I
am the voice of a crier," &c.
There were two chief prophecies of him : one, that he should
be that angel of the Lord ; and this, that he should be the voice
of a crier in the wilderness. Hero then interpreters observe John's
humility, giving himself the meanest title ; not Christ, not an
angel, not a prophet, but only " the voice of a crier." Wherein he
lively dcscribeth a good preacher of the gospel : he must be the
voice of a crier in the wilderness, to make straight the V\^ay for
the Lord.
The W^ord of God is a proclamation in writing, common to all,
and the minister is the voice of the crier to give notice to the
people, that the matter of the proclamation concerneth them and
every one of them, Acts xiii. 26. " Men and brethren, and who-
soever among you feareth God, to you is the word of this salva-
tion sent : to you God raised up his Son Jesus, and hath sent
him to bless you by turning every one of you from your iniquities."
Out of the abundance of the heart the mouth speaketh ; a
preacher therefore must cry from the bottom of his heart ; the
which is prefigured, Ezekiel iii. 1. " Son of man, eat this roll,
and go and speak unto the House of Israel." Utter nothing to
the people, but that which thou hast first digested thyself.
" The voice." A word is first conceived in the heart, then ut-
tered by the voice ; yet we hear the voice before we know the
182 THE GOSPEL.
word : so Clirist, the eternal Word, was before John and all other
preachers. " In the beginning was the Word," and that beginning
was before all beginning : yet the world knew not the Word, till
it was preached by the voice of men and angels : albeit the Word
in itself be before the voice, yet unto lis the voice goeth before
the Word : "he that eometh after me was before me." Christ
then is the Word, and every preacher of Christ is a voice; the
which one word confounds all such as being called thereunto, do
neglect their duty of preaching. In every voice, especially a
Church voice, three commendable qualities are required ; that it
be clear, sweet, and high.
Clear: for as Hierome said, "All things in a divine should
preach ;" his apparel preach, his diet preach, his whole life preach.
" An example in word, in conversation, in spirit, in faith, in pure-
ness." Such a voice was the Baptist : his preaching was of re-
pentance, and he lived as a penitent : as he did boldly speak the
truth, so constantly suffer for the truth : on the contrary, bad
manners and false doctrine, make harsh and hoarse the loud
voice.
Covetous Judas lii3.d an hoarse voice : filthy Nicholas an hoarse
voice : Simon Magus an hoarse voice : Peter in denying his Mas-
ter, through extreme coldness of fear^ had an hoarse voice too for
a time. Manichaeus, Arius, Pelagius, all heretical, schismaticaL,
atheistical teachers, are hoarse voices in Grod's choir,
Ille solus prEedieat viva voce, qui prBedicat vita et voce.
He only preaches with a living voice who preaches with his life and' voice.
Secondly, the Church voice must bo sweet ; every seed is not
to be sown at every season, in every gromid : and so it is in &od's
husbandry : the voice therefore must aright divide the word which
it sings and says : observing time, and keeping itself in tune,
speaking to the .x>roud boldly, to tlie meek mildly, to all wisely.
The bells hung on Aaron's garment were of pure gold, hereby sig-
nifying that Aaron's voice should be no sounding brass, nor jarring
cymbal, but a sweet ring, proving sweetly, reproving sweetly^
confuting error sweetly, confirming the truth sweetly; running
over all the changes of God's ring, mentioned, 2 Tim. iv. without
any jar or false stroke, sweetly. Such a voice was John the Bap-
tist, rebuking Herod, hardened in his wickedness, ruflly; taking
up the dissembling Pharisees bitterly ;. speaking to his own disci.-
THE FOURTH SUNDAY IN ADVENT. 183
pies gently, singing to every one the true note fitly ; and this, as
David speaks, is to charm wisely.
Thirdly, the Church voice must be high, and that in
J J. ,, ( Matter, of which > , ,
regard oi the ] ' S- he speaks.
( Men, to whom ^
And such a voice was the Baptist also. First, for the matter,
he reached many strains never sung before : Repent, saith he, for
the kingdom of heaven is at hand. This note was never heard
of the people, nor sung by the priests -in old time. John being
jiiore than a ])rophet, exalted his voice above the prophets, and in
a plain song, without any crotchets, preached him who is higher
than the highest.
Secondly, in regard of the men to whom he spake : For, as it
followeth in the next word, he was the voice of a crier. Now
men use to cry aloud,
r When they speak to men which are afar off.
Either ^ When they speak to men which are deaf.
C When they are angry.
Sinners are far off from Grod, and exceeding deaf : and therefore
we must be angry crying aloud, and lifting up our voice like a
trumpet, showing the people their transgressions, and the house
of Jacob their sins.
First, sinners are far off, as it is said of the prodigal child, gone
into a far -country, like lost sheep, strayed out of Grod's pastures
into Satan's enclosures ; and therefore it is our office not only to
speak, but also to cry, " Return, return, O Shulamite, return, re-
turn."
Grod doth not go from man, but man from God. He that
saileth nigh a rook, thinketh the rock runs from the ship, when
as indeed the ship rides, and the rock stands still : even so we
leave the ways of the Lord, and run our own courses, and then
we complain that God is far from us, and that our cry come-s not
High him. It is true that God is far off from the wicked, not
because he is moveable, for he is ever the same, but because they
fee wandering ; yet they -cannot fiy from his presence. The
further from east, the nearer unto the west : the more they go
from God's grace, the nearer his justice ; salvation is far fi-om the
wicked, but judgment hangs over their heads. It is our duty
therefore to recall men, from God as an angry judge, to God as a
suerciful Father. If we draw near to God, he will draw near to
184 THE GOSPEL.
us; as the good father of the prodigal son, when he perceived
him afar off, he had compassion, and ran, and fell on his neck, and
kissed him. It is said in the text, that the son did g-o to his
father ; but the father ra?i to meet his son. The father's com-
passion and mercy, Avas greater than the son's passion and misery.
Secondly, sinners are deaf, and therefore we need to cry aloud.
Some will hear but with one ear, like Malchus in the gospel,
having" their right car cut off, and only bringing their left ear to
the sermon, misconstruing all things sinisterly : some stop both
their ears, like the deaf adder, refusing to hear the voice of the
charmer, charm he never so wisely ; Psalm Iviii. 5. St. Augus-
tine writing upon those words, hath reported out of natural his-
toriographers, that the serpent delighting in the darkness, where-
withal he hath enclosed himself claspeth one of his ears hard to
the ground, and with his tail stoppcth the other, lest hearing the
Marsus he should be brought forth into the light : so worldly men
stop one ear with earth, that is Vv^ith covetousness, and the other
with their tail, that is, hope of long life. Jeremy therefore
crieth: " 0 earth, earth, earth." 0 unhappy caitive, thou that
hast nothing but earth in thy mouth, ever talking of worldly
wealth ; thou hast nothing but earth in thy mind, ever plotting
how to join house to house, and field to field ; nothing but earth
in thy hands, ever busied about the trifles of this life : hear the
word of the Lord, which chargeth thee not to trust in uncertain
riches, but in the living G-od, and that thou be rich in good works,.
evermore ready to distribute whilst thou hast time ; stop not
thine ear from the cry of the poor, with ho])e of long life, but re-
member what Job saith in his 21st chapter, verse 13. They
spend their days in wealth, and suddenly they go down to hell.
0 fool, this night will they fetch away thy soul from the 3, then
whose shall those things be which thou hast provided ?
Thirdly, men speak aloud, when as thoy be angry : so the
preacher ought to bs zealous in the cause of God, evermore dis-
pleased with the sins of his people, saying with David ; do not I
hate them, 0 Lord, who hate thee ? and am not I grieved with
those that rise up against thoo ? Such a crier was St. Peter,
telling Simon the sorcerer that he was in the gall of bittorness
and bond of iniquity. Such a crier was Paul, taking up Elymas ;
0 full of mischief, the child of the devil, and enemy of all right-
eousness, &c. Such a crier was Polycar})us, who told Marcion
THE FOURTH SUNDAY m ADVENT. Ig5
that he was the devil's darling. And such a crier every divine
should be, as a Simon helping to bear the cross of the distressed ;
and a Barnabas which is the son of consolation; so like James
and John, styled in Scripture Boanerges, which is sons of thunder :
as Ambrose fitly, vox and clamor must go together, the voice preach
faith, the cry repentance ; the voice comfort, the cry threaten ; the
voice sing mercy, the cry sound judgment : so most interpreters ex-
pound "the voice of one crying." Yet it is a good observation of
others, that John is not the crier, but the voice of the crier ; for it is
Christ who crieth in preachers, he speaks by the mouth of all his holy
prophets : he crieth, " 0 ye foolish, how long Avill ye love foolish-
ness?" he crieth, " Repent, for the kingdom of Grod is at hand :"
he crieth, " Come unto me all ye that are wearied and laden, and
I will refresh you." To-day then if ye will hear his voice,
harden not your hearts, but suffer the words of exhortation and
doctrine ; be moved at his cry, lest he despise your call. As he
saith in the first of the Proverbs : because I have called, and ye
have roiusod, I have stretched out mine hand, and none would
regard ; therefore they shall call upon mo, but I will not answer :
thsy shall seek me early, but they shall not find me. Think on
this all ye that forget God, ye that suffer Christ to stand and
knock, and cry at the door of your hearts, and yet you will not
let him in.
" In the wilderness," that is, in the world, a desert of goodness,
wherein the preacher must fight with beasts, as Paul at Ephesus
in the shapes of men, crying unto ravening wolves, covetous foxes,
roaring lions, &c. Here is the place he must cry ; for in heaven
there is no crying, but all singing, and in hell there is no crying,
to take heed of woe ; but howling and crying for woe ; while then
you are in the way, while it is called to-day, give ear to the voice
of the crier.
"Or in the wilderness," that is Jerusalem; out of order as a
desert : or in the wilderness : that is, among the G-entiles and des-
olate people, strangers from the commonwealth of Israel, and aliens
from covenants of promise before Christ's coming; but now the
desolate hath more children than the married wife. Tlie Grentiles
heretofore were without an husband, and the synagogue of the
Jews had God for her love ; but now contrariwise the church con-
verted to the faith, bears more children unto God than ever the
synagogue did. The voice of the crier shall gather and call so
186 THE GOSPEL.
many sheep to Christ's fold, that the wilderness shall say in her
heart, "Who hath begotten mo these children, seeing I am barren
and desolate?"
" Or in the wilderness." Literally ; because that is the most fit
place for the preacher of repentance, wherein there is least tumult ;
and again, to signify that the people should follow the pastor ; not
the pastor humour the people. The preacher is the voice of a
crier in the wilderness, not a carpet divine for table gospellers in
a corner. I will not any further examine the place, the end is all,
and that is to make straight the way of the Lord.
The wicked walk either in circles, or else in overthwart ways,
wearying themselves in the labyrinth of their unruly desires : or
if they walk not circularly, they walk in Avry-ways and by-ways
opposite to the Lord's way : for example ; the vain-glorious do all
their good works to be seen of men, and so they cross G-od's way
tending to another end ; only the children of God walk in the
straight way, in a right line beginning and ending in God ; as
every good gift is from him, so it is by them referred unto him ;
as his is the power, so his is the praise.
The end of our preaching is not to make way for ourselves and
our own preferment, but for our Master and his glory : make
straight the Avay of the Lord, as saith the prophet Esay. Where-
fore leaving all other expositions, I come to the prophet's interpre-
tation, as it is recorded in his 40th chapter, at the 3d and 4th
verses. "A voice crieth in the wilderness, prepare ye the way of
the Lord: make straight in the desert a path for our God. Every
valley shall be exalted, and every mountain and hill shall be made
low: and the crooked shall be straight, and the rough place,
plain."
Now these things are to be construed in a spiritual sense. For
as kings in their solemn progresses have their ways levelled and
straightened against their coming into the country : so the preach-
ers as harbingers and sumners of Christ, ought to prepare the peo-
ple, that he may come unto them, as about this time he came unto
them. Presumption and pride make mountains and hills in
Christ's way; desperation holes in Christ's way; vainglory makes
crooked the way : covetous cares are briers and bushes in the
way : noisome lusts make foul the way : wherefore the voice of
the crier in the wilderness must dig down the mountains, exalt
the vallies, stub up the briers, make smooth the rough, rectify the
THE FOURTH SUNDAY IN ADVENT. 187
crooked. Behold, saith G-od to the prophet, "I have set thee over
the nations, and over the kingdoms, to phick up, and to root out,
and to destroy and overthrow, to build and to plant." The which
text is wrested by the papists exceedingly, to prove that the Pope
hath authority to depose princes, and dispose of their crowns at
his pleasure. But Grod expounds himself in the words immedi-
ately before : "I have made thee a prophet, and put my words
into thy moutli :" a preacher with words in his mouth, not a ma-
gistrate with a sword in his hand : and therefore their own glosso-
grapher interprets it thus : I have appointed thee to root up ; that
is, to root up vices, to beat down heresies, and to build up virtues.
And Theodoret ; to root up kingdoms is nothing else but to de-
nounce God's heavy judgments against them: as Hierom; to cast
them down by the word of Almighty G-od. Bernard saith; that
thou mayest do the work of a prophet, thou must have a weeding
hook, not a sceptre: and as G-rcgory notes aptly, the prophet is
willed here first to root up, and after to plant ; because the foun-
dation of truth is never well laid, except the frame of error be first
subverted : at the first we must cast down the mountains by the
preaching of the law ; then exalt the vallies by the preaching of
the gospel. Such a voice was the prophet Nathan : at the first he
did cast down the mountain, the presumptuous hypocrisy of king
David, rebuking him for his sins, and thundering out judgments
for the same ; but when he saw this huge mountain cast down,
when David was under foot, dejected in spirit, crying out, I have
sinned against the Lord ; Nathan presently raiseth up this valley,
saying, the Lord hath taken away thy sin. This course Saint
Peter used in his first sermon, in the beginning whereof he charged
the Jews with their sins : but so soon as they were pricked in
their hearts, and said, "Men and brethren, what shall we do?"
Saint Peter presently lifteth them up again by preaching Christ
for the remission of sins. And well might John call himself such
a voice, for all his preaching stood upon two legs, repentance and
faith, digging down the mountains by the one, and raising up the
valleys by the other.
The great doctor having heaven for his chair, earth for his
school, the whole Bible for his text, and the whole world for his
audience, began this method in the first sermon that ever was
made, G-en. iii. Adam by following his new schoolmaster the
devil, waxed proud, and began to grow so big as a mountain :
188 THE GOSPEL.
God therefore doth first cast him down, showing the greatness of
his fault, and then he raiseth him up again, by promising that the
seed of the woman should bruise the serpent's head. Seeing then
we have both precept and pattern from God himself, let us be
followers of him as dear children, pulling down the mighty from
their scats, and exalting the humble and meek. To begin with
the first :
There are tvo sorts \ ^"'^ assuming too much unto themselves, out of their
ofmoantains:' L.r'"r"^- ■ i, ^ .,
( 1 he other presuming too much upon God's mercy.
" Every man is naturally like Simon the Sorcerer," Acts viii.,
conceiting himself to be some great man : as Martin Luther said,
" all of us have a Pope bred in us ; " an opinion of our own works :
albeit there be in us no real virtue, no true substance ; yet Nar-
cissus-like, we are enamoured with our ov/n shadows : and this
is the serpent's head, the beginning of all evil. Wherefore we
must labour every day to dig down this high mountain : we must
descend, that we may ascend : as Ave fell by ascending, so we
must be raised by descending, Beda wrote of the Publican : " Pie
approached not near the throne, the king came to him." Pie that
will not be a mountain in Christ's way, must not be a mount-
bank of his own virtue, but level himself even vvdth the ground,
working his salvation in fear and trembling.
The second kind of mountains are such as raise themselves
upon mere presumption of mercy, boasting of a shorter cut to
heaven than cither the good works of papists, or good words of
Puritans, abusing the sweet text of Paul, " where sin aboundeth,
there grace superaboundeth." Indeed where sin is felt and grieved
for, there Clod's grace is greater than our sin, both in imputation
and effect : for our sins are finite, Vv^hereas his goodness is infinite,
the salve is greater than the sore. But when we draw iniquity
with cords of vanity, and sin as with cart-ropes ; when we speak
good of evil, and evil of good ; when as without any remorse we
sin presumptuously ; when as we fall not forward as Abraham
and Ezekiel, but backward as old Eli, and the Jews who took
Christ ; then assuredly the more sin the less grace. Shall we
continue still in sin that grace may abound ? God forbid. Yea,
God hath forbidden it, enjoining us to be holy as he is holy, that
being delivered out of the hands of all our cnimics, we might
serve him in holiness and righteousness all the days of our life.
THE FOURTH SUNDAY IN ADVENT. 189
A man is dejected and made a valley ( Great faults,
two ways : in regard of his ( Little faith.
The voice of the crier must pronounce God's proclamation and
general pardon for the one, and apply it in particular for the
strensrthenino; of the other.
The fifth and last question of the Pharisees is : " why baptizest
thou then, if thou be not Christ, neither Elias, nor the prophet? "
unto v;hich .John answered ; "I baptize with water," &o.
This last interrogatory was the first in their intention : for the
Pharisees had a tradition, that none might baptize but Christ, or
some great prophet, and therefore they did first ask craftily
whether he vf ere Christ, or a prophet : and then having undermined
him thoroughly, Vi-'ith what authority dost thou baptize? being
neither Christ, nor Elias, nor a prophet ? St. John's answer is
opposite, but apposite. I am a minister but not a Messiah ; I give
the outward sign, but Christ is he who doth give the inward
grace: "I baptize you with water, but he that cometh after me
shall baptize you with the Holy Ghost and fire." In which he
compareth the ministry of man with the power of God ; the out-
ward baptism with the spiritual baptism: whereof the first is done
by the hand of man, the other is peculiar only to Christ. The
comparison is not as the papists imagine, between the baptism of
John and Christ, but between the person of John and Christ ; for
the baptism of John and Christ are one, both in effect and author-
ity : for John's baptism was not of his ov/n devising, but of God's
institution : as he showeth his commission in John, 1 eh. 33 v-
"He that sent me to baptize with water," &c., a text which hath
made Bellarmine contradict himself twice in one page. For
whereas ho first had set down peremptorily that John instituted
his own baptism ; now he confesseth honestly that God was au-
thor of it for the matter in general, but not for the manner in par-
ticular : and yet after long search ho cannot find in what rite
John's baptism differs from Christ's.
It is an axiom delivered in their ovai school, that there are but
two things essential in baptism, the outward element of vrater,
and invocation of the blessed Trinity, b'o St. Augustine : "the
word added to the element forms the sacrament :" other things are
required in a sacrament circumstantially, not substantially. Now
Bellarmine out of this text grants that John used the right ele-
ment : for he saith, I baptize you with water : and out of Ambrose,
190 1'IIE tiOSPEL.
cites against himself, that John invocated the sacred Trinity,
Father, Son and Holy Ghost : Ergo, the baptism of John and Christ
are one for essence: so likewise one in eft'ect, for "John preached
the baptism of repentance for the remission of sins :" Ergo, for-
giveness of sins is by the baptism of John, so well as by the bap-
tism of the blessed apostles : as Augustine, Basil, Gregory Nyssen,
out of that text observe : neither doth the Cardinal disavow their
gloss, though the Council of Trent hath denounced anathema to
such as hold the baptism of John to have the same force with that
of Christ ; let Matthfeus Tortus, if he can, unloose this wedge for
his master. I fear that overthwart divine so little, that I say with
Luther, " they can never untie this knot, neither can the papists
ever reconcile other inconsistencies of their Chaotic Theology."
The scripture makes no difference between John's and our bap-
tism, but this only ; that we baptize into Christ having suffered
and been raised ; whereas John baptized into Christ about to suf-
fer and to be raised. See Epist. Dom. 17, post. Trin.
In which our twofold es-
tate must be considered, of*
THE SUNDAY AFTER CPIRISTMAS. 191
THE SUNDAY AFTER CHRISTMAS.
THE EPISTLE.
G-ALAT. XV. 1. — " I say, that the heir so long- as he is a child, differ-
eth not from a servant,''^ S^-c.
Ignorant people behold rather an image well painted, than a
book well written, and are sooner persuaded with plain similitudes
and familiar examples, than with subtile reasons and accurate
discourses. Our apostle therefore after he had used for his pur-
pose (namely, to prove that justification is not by the law, but by
faith in Christ) the comparison of a man's will, of the prison, and
of the schoolmaster in the former chapter, adds also this of an
heir ; wherein as in every similitude, two points are remarkable :
m, ^ k Proposition : verse 12.
( Reddition ; in the rest.
Thraldom, under Moses.
Freedom, by Christ, when the Law's
tyrannical government ends ; and
that is,
f 1. By the coming of Christ in the
m c I flesh once at the fulness of time,
iwo manner oi ways, as I . ^ '
. , , . rxi \ X <^ verses 4, 5.
mterpreters out ol the text, i ^ t. , , . ^ ^ , .
j 2. By the coming of Christ in the
(^ spirit daily, verses 6, 7.
Giver: God, whose f Fitly: when the time
good will appears | was full come,
in bestowmg on \ Freely : for i\e was not
us his Son : | bought nor stolen,
[ but sent.
\ Divinity : his Son. '
Gift: Christ describ- | Humanity: made of a
\ [ ed here by his \ woman.
I Humility : bound to
[ Law.
Effect: verse 5, '-'To redeem them which were bound unto
the Law," hic.
" The heir as long as he is a child." This comparison is taken
out of the Roman law, by which it is ordained that a pupil, albeit
he be lord of all his fiither's inheritance, should be kept under tu-
tors and governours, until he come to full age ; to wit, under tutors
till fourteen years, under curators until five and twenty. Tutors
are guardians of the pupil's person principally : but curators arc
factors especially for his goods and estate.
' Fact : verse 4
In his first
coming
note the
and in it the
U
192 THE EPISTLE.
Now the ward, during the time of his minority, suffers much
bondage ; differing saith Paul, nothing from a servant, nothing in
respect of any present possession, or actual administration of his
own estate, but very much in respect of his right and property,
Dominus habitu, non usu, having freehold in law, though as yet
not freehold indeed. And so the ward doth differ from the slave ;
who was in old time no person in law, but a mere chattel, and as
it were of the nature of cattle.
It was in Paul's age then a great slavery to be a pupil. And
Bishop Latimer complained of late, that there was not a school
for the wards, so well as a court : a school for their learning, so
well as a court for their lands. It should seem guardians in his
days used young noblemen not as lords, but as servants, as Paul
does here.
In like manner, when v/e were little children in our nonage we
were heirs having the promise of an eternal inheritance to come,
which should be given unto us by the seed of Abraham: that is to
say, by Christ, in Vv-honi all nations should be blessed; "but be-
cause the fulness of time was not yet come," Moses, our tutor and
governour held us in bondage. The law doth threaten, accuse, con-
demn, so long as we be children in understanding, dwarfs in faith,
ignorant of Christ. St. Paul calls the law " rudiments of the
^vorld ;" not only because it is our first schoolmaster, and A, B, C,
to Christ, but because it leaves a man in the v/orld, and prepares
not a way for him to heaven. I kill not, I steal not, I commit not
adultery; this outward honest conversation is not the ]v:ingdom
of Christ, but the righteousness of the world.
The la'W, when it is in his principal use, cannot justify, but
accuse, terrify, condemn. Now these are things of the world,
v.'hich because it is the kingdom of the devil, is nothing else but
a puddle of sin, death, licil, and of all evil ; and so the whole
law, c^'pccially the ceremonial, are beggarly rudiments of the
world.
I speak not this to disgrace the law, neither doth Paul so mean ;
for it is holy, righteous, spiritual, divine ; but because Paul speaks
of the maltcr of justification, it is, as Luther observes, exceeding
necessary, that he should speak of the law as of a very contemp-
tible thing. Whcrcfoi-o, vrhen Satan assaults thee with the ter-
rors of the law, bani..h that stuttering and stammering Moses far
from thee : let liim utterly be suspected as a heretic, or as an ex-
THE SUNDAY AFTER CHRISTMAS. 193
communicated person, worse than the pope, worse than the devil
himself, quoth Luther ; but out of the matter of justification,
and conflict of conscience, reverence Moses as a great prophet, as
a man of Grod, even as God.
In the civil life, Moses and Christ did agree : for our Saviour
said, " he came not to destroy, but to fulfil the law ;" but in the
spiritual life, the one cannot abide the other; for "no man is jus-
tified by the law ; but the just shall live by faith." And there-
fore when Christ is present, the law must depart out of the con-
science, and leave the *' bed, which is so strait that it cannot hold
two," to Christ alone. Let him only reign in righteousness, in
peace, joy, life, that the soul may sleep and repose itself in the
multitude of his mercies sweetly without any terror of the law,
sin, death, hell. And thus you see the law tyrannizcth over our
soonscienees, as the cruel tutor doth over his unfortunate ward, till
God in fulness of time giveth us freedom by Christ,
" When the time was lull come." Not by fatal necessity, but
by God's appointment. For there is a time for all things, and
Almighty God doth all things in his due time ; he created and
redeemed us in his due time, preserveth, justifieth, sanctifietli in
tiis due time, and he will also glorify us in his due time.
Now the coming of Christ in the flesh, is called the fulness of
time for many respects : as, 1. For the fulness of grace received
by his coming. 2. Because Christ is the fulfilling of the promises
of God, as being in him, yea and amen, 3. Because the law and
the prophets are fulfilled in him. 4. Because the times from
Christ are the ends of the world, and it was fit he should eome so
iate, when the time was full, for two reasons especially : 1. Be-
cause Christ is a Lord, yea, the Lord, and therefore most meet
there should be great preparation, and long expectation of so pu-
issant a person. 2. Because Christ is the grand Physician of the
world, and therefore very requisite all sinners, his patients, should
thoroughly feel their sickness and misery, before he came to visit
and redeem them.
All men and all things, by creation generally.
*' His Son." God J His elect, by adoption especially,
is Father of j Christ, by nature, singularly. See the Creed :
[^ Art. " His only Son."
" Made of a woman," In expounding this clause, we must take
heed of sundry wicked heresies, on the left hand, and on the right,
13
]94| THE EPISTLE.]
Oil the left ; first, of Panliis Samosatenns, and Pliotinus, affirm-
ing that Christ liad his being and beginning from his mother
Mary : whereas tho Scri}>tnre teacheth plainly, that Christ was
"made of the seed of David according to the flesh," not according
to his person, for that is eternal. " In the beginning was the
Word, and the AYord w^as with Grod, and that Word was G-od."
Again we must take heed of Cerinthus holding " that Christ \vas
not^conceivcd of the Holy Ghost, but begot of Joseph : Mary is
called a w^oman, not a virgin." Our answer is, that a woman in
Scripture doth not always signify the married, or one that hath
known a man : but sometimes it doth only denote the sex, as
Gen. iii. 12, " The woman which thou gavest to be with me, she
gave mo of the tree, and I did eat." Eve must needs be a virgin,
because so soon as she was made she was married : and yet the
text calls her woman at that time, when there could be no time
for m.an to corrupt her.
On the right hand we must shun the rocks of Yalentinus and
Nestorius ; of Valentinus, w^ho taught Christ had not his body
from Mary, but that he brought it with him from heaven, and
passed through the womb of the vii*gin, as water through a con-
duit pipe : contrary to the text here ; made of a woman. Not in
a woman, "but of a woman." And the preposition "of," notes
the matter, as an house is made of timber and stone ; bread is
made of wheat ; wine of grapes : and therefore Christ had the
materials of his body from Mary ; so some copies have it here,
ynmu.e)iov not yaoi^ivot. Yet Christ had not his formale principium
of Mary, for the Holy Ghost was^agent in his w^onderful concep-
tion ; and therefore fitly said here, to be borne, as we read, to be
made ; not begotten of a woman.
By this also we may shun Nestorius's rock, who thought Mary
might not be called the mother of the Son of 'God : for the text is
plain ; God sent his Son made of a woman : ergo, the Son of God
was the Son of Mary.
" Bound to the law." Though he were Lord of the law, yet
made he himself subject to tho law, circumcised according to the
law, and presented in the temple, according to the law ; yea, it
executed upon him all the jurisdiction it had over us. It doth by
good right accuse, convince, condemn us. For alas, all of us are
sinners, and by nature the children of wrath; but Christ did no
sin, neither was there guile in his mouth ; vet notwithstanding the
THE SUNDAY AFTER CHRISTMAS. I95
law was no less cruel against this innocent and blessed lamb, than
it was against us cursed and damnable sinners ; yea much more
rigorous. For it made him guilty before God of all the sins of the
whole world. It terrified and oppressed him with such an heavi-
ness of spirit, that he sweat blood ; and in fine condemned him to
death, even the death of the cross. Thus Christ " was made
bound unto the law, to redeem them which were bound unto the
law :" for he died for our sins, and endured all this for our sakes ;
and so being under the law conquered the law by a double right :
first, as the Son of Grod, and Lord of the law ; secondly, in our
person, which is as much as if ourselves had overcome the law,
for his victory is ours.
And therefore remember alway this sweet and comfortable text
in the midst of all dangers, all assaults of tyrants, all temptations
of Satan, in the hour of death especially, saying to the law : Thou
liast no power over me ; for Grod the Father has sent his Son to
redeem me from thy bondage ; thou dost accuse, terrify, condemn
in vain : for I will creep into the hole which bloody Longinus
made with his spear in my Saviour's side. There will I hide my-
self from all my foes ; I will plunge my conscience in his wounds,
death, victorious resurrection, and glorious ascension, besides him
I will see nothing, I will hear nothing. " The sting of death is
sin, and the strength of sin is the law. But thanks be unto God,
which hath given us the victory through our Lord Jesus Christ,"
The novelist's exception against our translating natural sons, is
idle : for our communion book doth not call us natural sons, as
Christ is God's natural son by eternal generation : but as it were
naturalised by spiritual regeneration, adopted through election and
grace: so Paul elsewhere termeth us "Co-heirs vvith Christ,"
Neither doth this paraphrase wrong the patriarchs before the law,
nor the prophets under the law : for as I have noted out of Martin
Luther, Christ who came in the flesh once, comes in the spirit
daily, crying Abba Father, as it followeth in the text ; he is one
yesterday and to-day, and shall be the same forever. Yesterday,
before the time of his coming in the flesh ; to-day, now he is re-
vealed in fullness of time: "For ever the same Lamb of God,
slain from the beginning of the world," The fathers then had
Christ in spirit, which Holy Spirit made them free from the bond-
age of the law, so that they and we are saved by one and the same
grace, by one and the same faith in one and the same Christ,
196 THE GOSPEL.
How the blessed Spirit cryeth in our hearts, assuring our spirit
that we are the children of G od : helping our infirmities, and
making request for us with sighs, which cannot be expressed ; see
before, The grace of our Lord Jesus Christ, &c. This epistle doth
accord with the gospel, which intimates in particular, how Christ
became the Son of man, that he might make us the sons of G-od ;
how Christ is Jesus and Emanuel. Both fit the time, that in the
midst of Christmas our soul might magnify the Lord, and our
spirit rejoice in God our Saviour, "who was made of a woman,
and made bound unto the law : to redeem those who were bound
unto the law : that we might be sons and heirs of God through
him."
; THE GOSPEL. '
Matt. i. 1.. — " Tlic book of the generation of Jesus Christ, the Son
of David, the Son of Abraham,''^ Sfc.
The climax of theology is the Scripture, the climax of Scripture
is the gospel, the cHraax of the gospel is the book of genealogy,
the climax of all things is Jesus Christ, the Son of David, the Son
of Abraham. He is the first ; he is the last ; the Alpha of the law,
the Omega of the gospel, the beginning of Genesis, the amen of
the Apocalypse. Yeiled in the Old Testament, revealed in the
New ; shadowed in that, manifested in this. In one brief breath,
God's word contains nothing else except the word of God. Matthew
begins with this title : Paul assents to it in 1 Cor. ch. ii. v. 2. " I
determined not to know anything among you but Jesus Christ
crucified." Augustine says, "Unhappy is the man who knows all
other things, but knows not thee ; but he is blessed, who knoweth
thee although he knows nothing else : nor can the knowledge of
other things add to the happiness of the man, who knowing thee
is supremely happy.
To read and to do the things narrated in this book of the gene-
rations of the Son of David, is the art of arts, the science of sci-
ences.
There are two illustrious things C The inscription of the gospel,
in this frontispiece. \ The description of Christ.
THE SUNDAY AFTER CHRISTMAS. 197
Two things are specially worthy of note in the inscription of
the gospel
1st. What is it? A book. 2d. Of What? Of genealogy.
c Proper, Jesus.
In the description of Christ ^^
also, two things are to be noted ;
for the Sun of righteousness
shines in his
\ Appellative, Christ,
Generations
Son of David.
Son of Abraham.
Here four things require examination, —
1. Why name these two in so long a series of Christ's parent-
age?
2. Why place David before Abraham, the junior before the
senior ?
3. To whom does the second genitive "o/ the Son^^ refer, to
Christ or to David ?
4. How was Christ the son of David, &c. ?
In explaining all these, I believe the fluent Tully would be
exhausted ; Tertullian himself would not sufTice. I therefore imi-
tate those who depict the great globe on little maps, and give a
miniature, not an image : I most faithfully render what has been
given me.
The poet ^schilus used to say, "that his tragedies were choice
morsels taken from the feasts of the great Homer." Thus, in
every study, I endeavour to select the most delightful fruits from
the well-stored tables of the best authors.
The causes which induced the holy evangelists to write this
book of genealogy, were partly general, partly special.
There were two general ( First, that we may believe Christ,
causes. ( Second, that we may believe in Christ.
1. That w-e may believe Christ, this is called historical faith.
St. Luke, in the preface to his gospel, says :
" It seemed good to me also, to write all things from the very
first, in order, most excellent Theophilus, that thou mightest
know the certainty of those things, wherein thou hast been in-
structed."
2nd. That we may believe in Christ. This is called " Saving
faith, unless by the temptation of Satan, we fall and die."
Augustine, Epist. 80,
St. John XX. 31, says, " These things are written that ye might
believe that Jesus is the Christ, and that believing, ye might have
198 THE GOSPEL.
life throuf^h his name." It appears that these reasons were com-
mon to all the Evangelists, although not declared by Mark and
Matthew ; for all were of the same mind and the same spirit, and
were of one heart and taught one \m.y.
The special reasons which occasioned each Evan- ( Scripture,
gelist to write, are gathered partly from \ Conjecture.
From Scripture. Luke signifies in ch. i. v. 1, that he was led
to compile his history, because many others were endeavouring
to compile histories, which they could give with equal fidelity,
" Many," not Matthew nor Mark, but Apollos, as Bede observes ;
and Basilidesj as Ambrose adds ; and Merinthus, as Epiphanius
relates ; others name Nasarseorus, and Matthias, and Nicodemus,.
and Thomas ; whoso books were afterwards rejected by the
Church as Apochryphal. They "took in hand," and "endea-
voured," but did not perfect^ as Origin, Ambrose, and Augustine
observe.
From conjecture. St. John, called from the Episcopate of Asia
Minor, wrote his Gospel against heretics. For, when the Ebion-
ites, Cerinthians, and Nicolaitans denied the divinity of Christ,
and he saw that the other Evangelists had failed to confirm these
men in this doctrine, it seemed good to him to write a G-ospel,
which should most positively prove it. See Irenseus, lib. 3, cap.
ii. Epiphanius ha^risi, 51 ; Jerome in Catalogo ; specially Augus-
tine in preface of Exposition of John, &c.
Eusobius adds, that St John wished to preserve some things,
omitted by the three others, which happened before the captivity
of the Baptist, and also to testify to the truth of what the others-
had written. Lib. 3, cap. 26.
Matthew, being translated to the Episcopate of Ethiopia, wrote
his Gospel in Hebrew, for the Jews, giving them not only a sure
guide, but a system of the Christian religion. See Irenajus, lib. 3.
c. 1 ; Athanasius, Eusebius, Augustine, lib. 1, de consensu Evan,
Theophylact, &c. St. Augustine says that it is uncertain who
translated St. Matthew's Gospel from Hebrew into Greek. Jerome
saw it in Hebrew in the Caesarian Library.
Bellarmine reports that one Peter Lombard is stronger than a
hundred Luthers, two hundred Melancthons, three hundred BuUin-
gers, four hundred Peter Martyrs, and five hundred Calvins ; I,
more justly, remark, that there is more in one sentence of Mat-
'THE SUNDAY AFTER CHRISTMAS. 199
thew's golden enchiridion, than in all the voluminous works of
Livy, Plato, Plutarch, Demosthenes ; yes, and I add, TuUy,
Aristotle and Theophrastus. Incomparably more beautiful is this
Margarita of Christians than Helena of the Greeks.
As ancient orators, who appeared to advantage when alone,
became mute when Cicero was present ; so do other writers, wdien
compared with Matthew, shrink back as if awed by the secret
spirit that breathes through his pen. Whether you take the
whole book, or compare verse with verse, even the Fathers them-
selves sink into the insignificaace of children : as Luther says, I
■care not for a thousand Augustines, or a thousand Cyprians, when
Matthew is before me.
Some papists confess this vast superiority of the sacred writings.
Among them G-erson, the very learned Chancellor of Paris, and
the illustrious John Picus Mirandulanus ; saying, that the judg-
ment of a child well versed in Scripture is of more weight than
that of the supreme pontiff, or the decree of a universal council,
not founded on the Word of God. These things are so true that
they cannot be denied.
" The Book of the G-eneration." This word " generation" has
-exercised the ingenuity of doctors.
Some think it is not the title of the whole book, but the initial
of the genealogies ©f Christ. Others esteem it the title, but not
covering every subject in the book. Others, both the title,
,and the title of the whole, embracing in itself the substance of the
GospeL
Sixtus Senensis gathers from, the Rabbinical works, that the
word used by Matthew signifies, in this place, not only " the
generation," but also the whole course of life. See Gen. vi. 9,
'^' Noah was perfect in his generation," that is, in every part of his
iife. Therefore, Matthew calls his Gospel "the book of the
generation of Jesu(» Christ," as if he said, "of his life, of all his
doings, from incarnation to ascension." So Luke calls his Gospel
•^' the history of all things which Jesus began, both to do and to
teach." Acts, i. 1.
"Of the generation" is put in the singular number, because
Christ having too natures (human and divine) Matthew wrote only
of his human nature. Of his divine generation, Isaiah says " who
shall declare it?"
200 THE GOSPEL.
" Of Jesus Christ the Son of David :" a description of his
nimo and of his nature.
r^n ■, ■ { Proper " Jesus,"
Of his name, / ^ '
^ Apellative, " Christ."
" Jesus," a designation of his nature : " Christ," a title of his.
person, dignity, and office.
The name "Jesus" was given to others, besides our Lord: —
Jesus Nave, Jesus Sydrach, Jesus Josedeck ; but thes-e were not
written Jesus, but Jehosua ; now Jehosua signifies, " God will
save:" but Jesua, '' the Saviour;" thus is the title peculiar to
Christ.
St. Bernard observes, the other names of Christ denote his ma-
jesty, but Jesus is the title of mercy. For to be called the Word
of Grod, the Son of God, the Christ of God, pertains to his glory..
But the name of Jesus signifies a Saviour ; in which, indeed, both
his glory and our safety are contained : therefore by the wise in-
stitution of the Church, we arise to salute and bow our knees, at
this name ; we do not indeed bow at the syllabic composition,,
but rather at the saving exposition of the word, reverencing the
majesty of his Divine nature, and exhibiting thanks for our sal-
vation, through that sacred name. Phil. ii. 10. Were all parts
of the body converted to organs of speech, and were the body,
thus vocal in all its members, to give forth melodious names, I
could utter nothing so worthy as this namsc, this Divinity. But
it is rather to be invoked in prayer, than illustrated by argument.
Oh ! good Jesus ! be thou my Jesus ! Thou hast been forgetful
of thy own good, and provided against my evils. Thou art " Jesus,"
therefore willing^ thou art " Christ," therefore able to save. As I
have before hinted, the word " Christ " is an appellative of dignity
and office. Among the ancients, kings and priests were called
" ChristSy" because they were " the Lord's anointed." Is. xlv. 1^
and Ps. cv., "touch not mine anointed." " B*it Jesus was anoint-
ed with the oil of joy above his fellows." The Christ by pre-emi-
nence ; not only "the Christ of God," but also, "Christ, the
Lord," anointed both* King and Priest; as Illiricusi says, thou hast
three royal immunities, to judge, to rule,, and to defeiid thy
people ; also three priestly immunities, to teach, to intercede, and
to sacrifice. All which Jesus, our King and priest, now executes
in heaven, as once he did on earth. He is our King, as the Son
of David, and our Priest, as the Son of Abraham. Here occurs
THE SUNDAY AFTER CHRISTMAS. 201
the question : Why were the names of Abraham and David se-
lected out of so long a list ? Aquinas gives many reasons. First,
the promises of the Messiah were given to David and Abraham.
G-en. xxii. 18 : "In thy seed shall all the nations of the earth be
blessed." So the Apostle, G-al. iii. 16, " To Abraham were the
promises given, and to his seed ; not to his seeds, in the plural,
but to his seed in the singular, which is, to Christ." And, " the
Lord sware unto David, of the fruit of thy body will I place upon
thy seat." Ps. cxxxii. 11. Therefore the Jews accosted him
with shouts, " Hosanna to the Son of David." See Chrysostom,
Jerome, Ambrose, Irenseus,
The second reason consists in the fact that as Christ was King,
priest, and prophet, so he is named as the Son of David, who was
king and prophet, and of Abraham, who was a priest.
Why is the name of David placed before that of Abraham ?
Among the reasons given by Cardinal Hugo and others, I note
this one : Jesus came into the world not to call the just, but sin-
ners to repentance. The sinner, David, is therefore placed by
the Evangelist before the just man, Abraham. This is indeed a
solace and a gospel to the miserable. For how shall Jesus be
otherwise than Jesus to the sinner ; when he himself was the son
of that notorious sinner, adulterer, homicide, blasphemer, David ?
As he delivered the fathers, before he was himself born into this
world, shall he not deliver us, their children, now that he is
glorified.
It is now to be inquired, how was he the the Son of David ?
Isaiah, the Homer of Sacred Poets, (as Bede calls him,) sings,
ch. ix. V. 6, " Unto us a child is born, unto us a son is given."
Eusebius Emisenus observes, " he was given " as Divine, but
^^born^^ of the Virgin; that was born, which should die; that
was given, which should arise from the dead ; that was born,
which should be younger than his mother ; that was given than
which his Father was not more ancient. He, who was, was
given ; He, who was not, was born ; He came into the world,
who made the world ; He descended to terrestrial things, and did
not relinquish his heavenly nature ; He took to himself our na-
ture, not laying aside his own nature. The Word was made
flesh, his majesty not being laid aside, but veiled.
For it became the Mediator between God and men to have some-
thing Divine, something human, lest being only a man, he should
202 iTHE GOSPEL.
be far off from God ; or only God, he might be far off from man.
Christ, therefore, among mortal sinners, and the immortal just,
appears as a mortal to men, and just, before God. Aug. Conf.,
lib. 11, c. 42.
We give the remainder of this Exposition in the original latin.
Q,uemadmodum enim flores (authore Protagora) solem habent
in ca?lo patrem, solum in terra matrem : Ita Christus flos de
Jesse. Patrem habuit in coelo sine matre ; in terris autem ma-
trem sine patre ; non alter ex patre, alter ex virgine ; sed aliter
ex patre, aliter ex virgine ; de Deo Deus, de Deo patre Deus
filius, inquit Fulgentius : alter in persona, non alius in natura :
semper apud patrem, semper cum patre, semper de patre, semper
in patre : filius ex ipso, cum ipso, hoc quod ipse.
Verus etiam homo de homine, propter hominem, secundem
hominem, super hominem ; unus tamen idemque, Jesus Christus,
Emmanuel, ©£«v5/>&i;ra?, nobiscum Deus ; ejusdem Marise filius et
parens. Ita Paulus ad Galatas quarto, Misit Deus Filium suum
factum de muliere. Secundum conditionem naturae natus ex
foemina : supra conditionem naturae, natus ex virgine.
Jam vero Deipara, (sicut historia sacra testatur) ex stirpe Da-
vidica ; neo non ex Abrahami stemmate oriunda. Christus itaque
secundum usitatum loquendi consuetudinem apud Hebrseos, et
filius David, et filius Abraham, non ex ejusdem prognatus, sed ex
eadem generis serie propagatus.'l
Atque sic ea, qua potui brevitate, quasstionibus istis omnibus
enodate respond! : quatum attinet ad contentiosos non satis, quan-
tum ad pacatos et intelligentes plus forte quam satis ; ut ad Boni-
facium scripsit Augustinus.
Si quis expectet, ut ego subtilius aliquid adijciam de Christi
genealogia, quaerat ille genealogicos fabulones ; qui dum aenigmata
nescio quae conantur explicare, lectorum animos inextricabilibus
errorum labyrinthis solent implicare.
TT„ 1 , ( Juda?i ve teres.
Morum duo sunt genera : < .
( Judaizantes novi.
Illi a loco veritatis aversi, et ob hoc luci veritatis adversi. Isti
genealogiam Christi, vel non intelligendo reprehendunt, vel repre-
hendendo non intelligunt. Ambo (quod Augustinus de Petiliano)
Multa dicendo nihil dicunt, aut potius nil dicendo multa dicunt.
0 mirabilem insaniam (inquit sanctissimus pater) aliquid de
Christo narranti, nolle credi Matthaeo, et velle credi Maniohseo !
THE SUNDAY AFTER CHRISTMAS. 203
0 curas hominum ! quantum est in rebus inane ! Excidium
Troiae post Homerum, aut /3//3Aav yasTsa^, post Lucam et Mattha^um
contexere. Paulus instituens Timotheum, abundare fecit eum
prsBoeptis morum, institutisque Theologise : sed inutiles de gene-
alogia quffistiones, et inaniloquia, non ab auribus modo, sed ab
orbis Christiani finibus arcenda judioavit. Odi semper ego Nova-
tores, etiam recens antiquitatem amplexus sum. Itaque toto lioc
sermone, quod a patribus accepi, vobis tradidi : quorum omnium
hsBC est summa ; Liber excitat lectionem : Liber generationis
electionem ; Jesus devotionem, Christus obedientiam ; filius David
spem ; filius Abrahse fidem. In his si quid bene, quia nostrum
non est, agnoscite : si quid male, quia nostrum est, ignoscite.
Humanum enim (ait Aristoteles) imo regium (uti Plutarchus) imo
Christianum (inquit Hieronymus) id est, vestrum est (ornatissimi
viri) magna liberaliter dare, parva libenter aceipere.
Gratia Domini nostri Jesu Christi filii David, filii Abraham, sit
cum omnibus vobis, nunc et in secula seculorum. Amen.
Ad Clerum habita Cantabrigiae pro gradu Doctoratus, Anno
1605,
204 THE EPISTLE.
THE EPISTLE.
Rom. xii. 1. — ^^I beseech you brethren, by the 7)iercifulness of God,
that you make your bodies a quick sacrifice,''^ &fc.
It is well observed by Chrysostom, that all the sacred Epistles
of this Apostle stand upon two legs especially :
m ., ( Explications : or doctrines of holy faith.
' ( Applications : or exhortations to godly life.
The former chapters are spent in dogmatical conclusions apper-
taining to belief. The residue contain moral instructions of honest
conversation and love : wherein our Apostle teacheth, how we
should behave ourselves to God and man ; and that by precept
and pattern. By precept, in the xii., xiii., xiv., xv., chapters ; by
pattern, in the xvi. chapter.
[" Body: ver. 1, "Make your bodies a
This Scripture shows | quick sacrifice," &c.
how we must demean -| Soul: ver. 2, "Fashion not yourselves
ourselves to God, in | like unto this world, but ye be chang-
[ ed by the renewing of your mind.
"I beseech you brethren." Two things induce men especially
to suffer words of exhortation ; opportunity and importunity ;
The worth of the matter, and zealous affection of the speaker.
Saint Paul makes his loving affection manifest in these sweet
terms: "I beseech you brethren by the mercifulness of God."
He might have commanded, as he told Philemon ; but for love
sake, he doth rather entreat.
God the Father appeared in a still and soft voice ; God the Son
was not a tiger, but a lamb ; God the Holy Ghost came down, not
in the form of a vulture, but in the shape of a dove : signifying
hereby, that preachers ought to use gentle means in winning men
unto God ; herein resembling the good mother which hath "ubera
et verbera," a teat as well as a rod : a dug to restore such as
feel their sin with the spirit of meekness : Gal. vi. 1, but a rod to
whip the careless and senseless, lest they grow too wanton. And
therefore St. Paul, who doth here beseech the Romans out of his
love; doth adjure them also "by the mercifulness of God :" that
is, as some construe it, I beseech you by mine apostolical author-
ity, committed unto me by God's especial mercy, 1 Cor. vii. 25,
as he himself expounds himself in the third verse of this chap-
ter; "I say through the grace that is given to me :" where the
THE EPIPHANY. 205
Greek verb A/y^ may be translated, I command ; or, by the mer«
cifubiess of God showed unto yon : for as God is more bountiful,
so you must be more dutiful. " We may not sin, that grace may
abound ;" but on the contrary, because "the grace of God, that
bringeth salvation to all men, hath appeared, it teacheth us to
deny ungodliness and worldly lusts, and that we should live so-
berly and righteously and godly in this present world."
The mercies of God to me, the mercies of God to you, be many
and manifest. I beseech you therefore by the riches of his abun-
dant mercy, make your bodies a quick sacrifice, &c.
Thus you see the zealous earnestness of the speaker: I come
now to the worthiness of the matter, concerning the Romans, and
in them ourselves, as much as the salvation of our souls. I
beseech you therefore mark what the Spirit writeth, and first ob-
serve Paul's order : After justification he speaks of sanctification ;
herein intimating that good works, as Augustine said, do not go
before, but after justification. As the wheel turneth round, not
to the end that it may be made round, but because it is first made
round, therefore it turneth round : so men are sanctified, because
first justified ; not justified, because first sanctified. As Aulus
Fulvius when he took his son in the conspiracy with Catiline,
said : "I did not beget thee for Cataline, but for thy country."
So God hath not begotten us in Christ, that we should follow that
arch-traitor Satan ; but serve him in holiness and righteousness
all the days of our life : making ourselves a quick sacrifice, &o.
Expiatory, for sin ; which we cannot
offer. See Epist. Dom. 3.
Gratulatory, of thanks and praise, which
we can and must offer.
There are two kinds
of sacrifices :
World.
And hereof there are three kinds, according to the ^^. ,
° < Mmd.
three sorts of goods ; of the _, ,
^ ' Body.
1. We must offer our goods of the world, Heb. xiii. 16, " To do
good and distribute forget not ; for with such sacrifices God is well
pleased. He that hath mercy upon the poor, lendeth unto Lord."
2. We must offer to the Lord the goods of our mind, by devo-
tion and contrition, Psal. li. 17, " The sacrifice of God is a
troubled spirit ; a broken and contrite heart, 0 God, shalt thou
206 THE [EPISTLE.
not despise." When by divine meditation and devout prayer, we
beat down the proud conceits of our rebellious hearts, we kill and
offer up as it were our son Isaac ; that which is most near, most
-dear unto us.
f Patiendo, by dying for the
I Lord.
3. We must offer to the Lord the 1 -o • j , j • ^ ^
^ , , . , , ■{ i'aciendo by domg that
goods of our body ; which are done ^ ■ ^ • j. ^ i .
° *' ' which is acceptable to
j the Lord.
Martyrdom is such a pleasing sacrifice, that as Ambrose said of
his sister : " I will call her martyr, and then I shall be sure to
commend her enough. See Bpist. on St. Stephen's day.
St. Paul here means a sacrifice by doing ; Give your mem-
bers as weapons of righteousness to Grod. For as Christ offered
up himself for us, so we made conformable, should offer up our-
selves unto him. And Christ hath delivered us from the hands
of all our enemies, it is our duty to sacrifice perpetually to him,
ourselves and our souls, and so live to him who died for us. Lest
we should err in our offering, St. Paul shows all the causes : Effi-
•cient : "ourselves." Material: " our bodies." Formal: "quick
and holy." Final ; " acceptible to Grod." Or, as others observe,
St. Paul sets down four properties of a sacrifice : 1, " Sound and
quick." 2. "Sanctified and holy." 3. "Pleasing." 4. "Rea-
sonable."
First, our sacrifice must be sound and quick; not blind, not
lame, not feeble, Malach. i. 8. We must not ofter to the devil our
youthful years, and lay our old bones upon G-od's altar: his sacri-
fice must be the fattest, and the fairest ; he must have both head
and hinder parts : hereby signifying that we must remember our
Creator in the days of our nonage, as well as in the days of our
dotage : for if we defer our offering till the last hour, when sick-
ness, the bailiff of death, hath arrested us, and pain, sickness's at-
tendant, dulled our senses, it cannot be called a quick, but a sick ;
not a living, but a dead offering. That our sacrifice therefore may
be quick, let us, I beseech you, begin quickly to dedicate ourselves
unto Clod.
"Or Q,uick." That is willing: for those things arc said to be
quick, which move of themselves ; and those dead, which do not
move but by some outward violence : we may not then be stocks
and blocks in God's holy service, doing no good but upon con-
;the epiphany. 207
straint of law, and penalty of statute : such oblations are not ac-
ceptable, because tliey be not quick. The Lord loveth a cheerful
giver and thanksgiver. Nothing is done well, but that only which
is done with our will, freely, readily, lively.
"Or Quick." That is, quickened through faith: for as the soul
is the life of the body, so faith is the life of the soul ; without
which he that liveth is dead : for the just doth live by faith. Sen-
eca said, when he passed by the ground of that voluptuous Epi-
cure ; " Vacia lieth here dead and buried ;" and so Paul of a widow
living in pleasure ; she is dead even while she doth live. That
our sacrifice therefore may be living, it must proceed from a faith
that is lively.
"Or Living." That is, a continual sacrifice. The sacrifices of
the Jews have now their end ; but the sacrifices of Christians are
without end. "We must always give thanks and always pray. The
fire on our altar must never go out, our sacrifice'never die.
In the Law beasts appointed for sacrifice were first slain, and
then offered ; and that for tvA^o causes especially : first, (as Am-
brose notes) to put the sacrificer in mind what he deserved by sin ;
namely, death : and secondly, because those bloody sacrifices were
types of Christ's death on the cross, which is the propitiation for
our sins. In like manner every Christian sacrifice must be dead
to the world, that he may live to God; mortifying his earthly
members, and crucifying his carnal affections, that he may become
a new creature in Christ.
As death deprives a man of natural life, so mortification destroys
the body of sin; which is the sensual life : " We must die for a
time in this life, lest we die for ever in the next life." Aug. We
must rise again with Christ, saith Paul. Now a man must be
dead before he can rise again : first, grafted with Christ to the
similitude of his death, and after to the similitude of his resurrec-
tion. He that lived ill, and now demeans himself well, is risen
again from the death of sin, to the life of grace ; mortified, and
yet a living sacrifice ; the more mortified, the more living, Rom.
viii. 13. " If ye mortify the deeds of the body by the spirit, ye
shall live." This killing of our beastly desire is very fit, whether
wc consider ourselves,
As men ; that we may lead our life not according to sense, but
according to reason : otherwise we should be rather sensual beasts
than reasonable men.
208 THE EPISTLE.
As civil men ; that we may not live according to lust, but ac-
cording to law ; though not according to conscience, yet according
to custom, that wc break not the statutes, and disturb not the
commonwealth wherein we live. The philosophers in old time
comprehended all points of mortification in these two words, " Sus-
tain AND ABSTAIN."
As Christian men ; for he that will be Christ's disciple must
deny himself. He must deny his kin, his goods, himself. The
kingdom of Heaven sull'creth violence, and the violent take it by
force : that is, by mortification and daily fighting against the lusts
of the flesh ; as Basil, Chrysostom, Augustine, Hierome, Gregory,
Theophylact, Euthymius expound it.
Last of all, yet most of all, mortification is necessary for emi-
nent persons, either in the ministry or magistracy. For great
ones ought especially to be good. Their sacrifice must be most
quick, that they may be patterns unto others ; as it were walking
statutes, and talking laws to the people.
" Holy." The second thing required in our sacrifice : so we
read : Levit. xxii., that unhallowed and unclean persons ought not
to touch the things of the Lord. " Ye shall be holy, for I the Lord
am holy." This is the will of (rod, even our sanctification.
The word ctyix is derived, as Plato notes, of the private particle
a and ycax, signifying that holy things are not infected with the
corruptions and filth of the world : when our throat is an open
sepulchre, when our mouth is full of cursing and bitterness, when
our feet are swift to shed blood, when our bodies are sinks of sin,
we cannot bo an holy sacrifice : for the law is plain, " Ye shall not
offer anything that hath a blemish, not a beast that is scabbed,
not a bullock, nor a sheep that hath a member lacking. The
drunkard then that is i.Ki(pxXc<;, without his head (as Clemens Alex-
andrinus termed him) and the coward who wants an heart, and
the rotten adulterer, whose body is neither holy nor whole, is no
sacrifice lor the Lord. Wc must be good in our youth, better in
our manhood, best of all in our old age : we must grow from grace
to grace, till we be of full growth in Christ ; dedicating all that
is within us, all tliut is without us, all that is about us, unto the
service of God.
Servius, expounding the words of Virgil, Llni faulera nuniine
sancit, allirms that sanctum is sanguine consecratum, consecrated
with blood, and so must our sacrifice be consecrated and dipped
THE EPIPHANY. 209
m Christ's blood, in whom only God is well pleased ; and there-
fore, as it followeth in the text, if holy, then acceptable.
Now that it may be well accepted of Grod two things are re-
quired : 1. That it be grounded upon his word. 2. That it be
performed in faith.
1 Sam. XV. 22. Obedience is better than sacrifice : no sacrifice
then is pleasing to Clod, except it be done according to his will :
invocation of saints, adoration of the consecrated host, administra-
tion of the sacraments under one kind, divine service in an un-
known tongue; praying to the dead, mumbling of masses, jumb-
ling of beads, worshipping of images, and other like trash, which
are the very Diana of the Romish religion, have no foundation in
Holy Scripture ; net built upon the rock Christ, but upon the
sands of human brains, and therefore not acceptable, but abomi-
able to the Lord. A new religion is no religion : "To devise
phantasies of God is as bad as to say there is no Gco'iy-— Hilary.
Again, courses of life not warranted by Grod's own book, such
as are rather avocations from G-od and goodness, than vocations,
as ordinary cheating, brotheldry, conjuring, and all other unlaw-
ful occupations or professions, are not a sweet savour to G-od, but
altogether stinking in his nostrils : If we will have our sacrifices
acceptable, they must be first holy. So divine Plato, " Whatso-
ever is good and holy, that is acceptable to God."
Secondly. Sacrifice must be performed in faith, otherwise
though it be warranted by God's own v/ord, it is not acceptable :
prayer, receiving of sacraments, hearing of the Scriptures, &c.,
arc holy sacrifices, and yet not pleasing God, if done without
faith. As our Apostle, Rom. xiv. 23 : " Whatsoever is not of faith
is sin ; " that is, whatsoever is against our conscience : so when
the recusant comes to church against his conscience, to satisfy the
law of man, not to certify his love to God, it is not an acceptable
sacrifice. If a man be a lawyer, a physician, a merchant, a sol-
dier, against his conscience, though his calling be never so good,
yet his oblation is bad. Or as others expound that text more
fitly : whatsoever is not done in a good assurance, that God for
Christ's sake will accept of it and us, it is sin. Christians are
priests offering spiritual sacrifices acceptable to God by Jesus
Christ.
All good works without faith in him are like the course of an
horse that runneth out of the way, which taketh great labour,
14
210 THE EPISTLE.
but to no purpose. For unbelieving gentiles and misbelieving
heretics, albeit they be never so witty, never so virtuous, are no
sweet savour to the Lord.
" Reasonable." We read in the law, that every sacrifice was
seasoned with salt : now salt mystically notes discretion : as
Coloss. iv. 6. Let your speech be gracious always, and powdered
with salt f that is with wisdom and sobriety. When Paul then
exhorteth us to give our bodies a reasonable sacrifice, his meaning
is, that all things must be done in order, comely, discreetly. The
Proverb is good, " An ounce of discretion is worth a pound of
learning : " for as zeal without knowledge is blind, where it rushes
more madly, there it confounds more grievously : so knowledge
without discretion is lame, like a sword in a madman's hand, able
to do much, apt to do nothing but evil. He that wall fast, must
fast with discretion ; he must so mortify, that he do not kill his
own flesh. He that gives alms to the poor, must do it with dis-
cretion : quoth Agustine : to every one that doth ask, but not
every thing that he doth ask : so likewise pray wnth discretion^
observing place and time : place, lest thou be reputed an hypo-
crite ; time, lest accounted an heretic, like the Psallianists and
Euchitai.
Others expound the word reasonable as opposite to the Jews'
oblations. xVs if Paul should speak thus : Li the law dead beasts^
but in the Gospel reasonable living men are to be sacrificed unto
God. Every Christian is a sacrificer; every lay-man a priest, but
the pastor is a priest of priests, one that sacrificeth his people by
teaching, and exhorting them to give up their bodies, a quick and
holy sacrifice to the Lord. '^I am,''' saith Paul, " the minister of
Jesus Christ towards the gentiles, ministering the Gospel of God,
that the offering up of the gentiles might be acceptable, being
sanctified by the Holy Ghost."
Hitherto concerning the first general branch of St, Paul's ex-
hortation. Now, as musicians do not only teach their scholars
what they shall sing, but also what they shall not sing, that
they may follow that which is good, and eschew that which is
evil : so Paul doth not only show what we must do, but also
what we must not do : *' Fashion not yourselves like unto this
world."
World, used in the worse sense, signifieth either the wicked
men of the world, or else the vain things of the world : the
THE EPIPHANY. 211
wicked men, as John xii. 31 ; the Devil is termed " the Prince
of the World," that is, of the wicked in the world, who make
themselves his vassals, by yielding to his temptations, according
to that of Paul, " He is our master, to whom we submit ourselves,
as servants." It is not Satan's power, that he doth thus domineer
in the church ; for he was bound and cast out of the church ; but
it is the weakness and wickedness of men, who loose him, and
open the gate when he was shut out ; admitting him as lord of
misrule, ruling and overruling those who are children of disobedi-
ence, Ephes. ii. 2.
Secondly:: the word "World, taken in a bad and more strict
sense, signifies the pomps and vanities of the world. As 1 Epist.
John, ii. 15, ^^ Love not the world, neither the things of the
world :" that is, as himself construeth himself, " The lust of the
flesh and pride of life."
According to both aoceptations, it may be expounded in this
text ; as if St. Paul should say. Brethren, I beseech you by the
tender mercies of God, that ye fashion not yourselves, either
according to the wicked men, or according to the vain things of
this world.
For the first : Two things occasion fashion in the world :
1. Multitude: for Custom is not only another nurture, but as
it were another nature. And, as the lawyers speak, " That which
is done by many, is thought at length, lawful in any. 2. Great-
ness : For He that is highest, hath always most followers, Au-
gustus, a learned prince, filled the empire with scholars ; Tibe-
rius, with dissemblers ; Constantine, with Christians ; Julian,
with atheists.
So that Paul understanding how prone men are to follow
fashions, adviseth us here, not to conform ourselves according to
the world.
In complement of courtesies and common civilities, it is not
amiss to follow either the most or the best. In matter of church
•orders and ceremonies, it is insolent singularity not to fashion
ourselves according to that which is enjoined by the best, and used
by the most ; yea, even in the main points of holy religion. If
the great be good ^ and the most, best, we may follow both.
But St. Paul's meaning is, that we may not follow wicked men
in their wickedness, nor worldly men in their worldliness, nor
good men but in that they are good ; as he saith elsewhere, " Be
212 THE EPISTLE.
ye followers of mo, as I am of Christ :" for as in imitation ora-
tory, there are two sorts of examples ; one necessary to be fol-
lowed always in all things ; as Demosthenes among the Grecians,
and Tully among the Latins ; another to be followed in some
things, and at some times, as Poets and Historiographers : Even
so there are two sorts of examples in Christian imitation ; the one
nec'essary, which is Christ the way, the truth, and the life, " Via
in exemplo, Veritas in promisso, vita in praemio." The truth, in
his learning, the Way for his living, as the Fathers usually gloss
that place. The others are to be followed in some things, and at
some time, as Paul, Peter, Augustine, Chrysostom, Nazianzen,
and other blessed saints of God, whose lives and lines are so far
forth to be followed, as they swerve not from our chief copy,
Christ. In, sin we may not follow the gootl, much less he
wicked of the world, be they never so many, never so mighty:
we may not be drunken, because it is the fashion among the most ;
nor live lasciviously, because commonly great ones are wantons.
In this point the Scriptures are plain and peremptory : " The gate
is wide, and way broad, that leadeth to destruction, and many go
in thereat. Ergo, we must not follow the most. " Do any of the
rulers believe in Christ ?" Ergo, we must not fashion ourselves
according to the greatest.
In the old world many were drowned, only Noah and his family
saved : in Sodom many wicked beasts destroyed, only Lot and his
house delivered. There were two malefactors hanged, one Christ
crucified ; two extremes, one virtue .; many thorns, one lily ; Cant.
ii. 2, " Like a lily among the thorns, so is my love among the
daughters."
It is said, Apoc. xx. 12, that at the last day the books shall be
opened, and another book, which is the Book of Life. Where
some note, that the book wherein God's elect are registered, is but
one ; but the books of the reprobate are many. " The number
of fools is infinite;" but God's people, which are truly wise, "a
little flock." Christendom is the least part of the world : they
that profess Christ aright, are the least part of Christendom ^
and of this little part, many be called but few chosen ; profess-
ing they know God in their words, but denying him in their
works ; arrant heretics, as one wittily, not disputing against
religion, but living contrary to religion ; marching under
THE EPIPHANY. 213
Christ's colours, and yet fashioning themselves according to the
world.
Here some will object : If I fashion not myself like the world, I
shall be played upon, and made a very Tabret: I shall become
the by-word and song of the people. First, according to the rules
of reason, he is base that dependeth on vulgar breath.
• ' Qui pendet ab errore et opiuione vulgi,
Pendet magis atque arbore qui penJet ab alta.
The hangraairs victim dies an easy death,
Compared with his, who hangs on people's breath.
Angustine, who reckoned out of Varro, 288 divers opinions con-
cerning the chief good, affirms notwithstanding, that no man ever
was so mad, as to place his happiness in common fame, because
that is but wind, and of wind it is said in the Scripture, that " no
man knoweth whence it cometh, and whither it goeth." As the
child's love, so the people's commendation is forgotten, and for-
gotten in an hour. Socrates in Plato suspected evermore that
to be bad, which the vulgar extolled for good. And Pliny gave
this rule in the school, That he declaimed worst, who was ap-
plauded most.
Secondly, it is an axiom in the Bible, " that amity with the
world, is enmity with G-od." He that is a parasite to men, is not
the servant of Christ ; it is an unhappy thing to converse with
ungodly wretches in the tents of Kedar ; to be brother unto the
dragon, and companions to the ostriches. Yet Noah must not
follow the fashions of the old world ; Lot must not follow the
fashions of Sodom ; Job must not follow the fashions of Uz ; we
must not follow the fashions of our corrupt age ; but as Paul ex-
horteth, in the midst of a crooked and naughty generation, we
must be pure and blameless, shining even as lights in the world,
striving evermore to walk in the narrow path, and to enter in at
the straight gate.
Again, we may not conform ourselves to the greatest ; " the
king agrees with me," is no good plea, when Grod shall reckon
with us at the last and dreadful day. Some men are so much at
other men's service, that they neglect altogether God's service.
That thou didst follow such a lord, and humour such a gentleman ;
that there were better men in the company when thou didst this
villany ; that vanity will not go for a current excuse ; when
214 THE EPISTLK
Almighty God shall oome to judgment, then sceptres and sepul-
chres shall be all one, princes and peasants shall be fellows.
As in chess-play, so long as the game is in playing, all the men
stand in their order, and are respected according to their place ;
first, the king; then the queen; then the bishops; after them,
the knights ; and last of all the common soldier : but when once
the game is ended, and the table taken away, then all are con-
fusedly tumbled into a bag, and happily the king is lowest, and
the pawn upmost. Even so is it with us in this life ; the world is
a huge theatre or stage, wherein some play the parts of kings ;
others, of bishops ; some, lords ; many, knights ; others, yeomen :
but when our Lord shall come with his angels to judge the world,
all are alike. For if great men and mean persons are in the same
sin, they shall be bound together, and cast as a fagot into hell-fire.
And, therefore, let us not fashion ourselves according to the wicked
whether prince or people.
Secondly, we must not fashion ourselves according to the vani-
ties of the world, and that for two causes especially :
1. Because they be transitory : where note the world's mor-
tality,
2. Because they be not satisfactory : where note the soul's im-
mortality.
For the first, all the things of this world are of such a fashion,
as that either they will leave us, or else we must leave them.
They leave us ; All " riches have their wings, and make their
flight like an eagle," Prov. xxiii. 5. We leave them ; "As the
partridge gathereth the young, which she hath not brought forth ;
so he that getteth riches, and not by right, shall leave them in
the midst of his days, and at his end shall be a fool," Jer. xvii.
11.
The partridge, as Ambrose writes in his 48th Epistle, maketh a
nest of eggs, which she layed not ; but so soon as the birds are
hatched, the true mother calls them all away from the step-
mother. So it is, saith Jeremy, with the covetous man, he broods
over mercenary plans, like a brood goose, or as a hen that sits ;
he keeps his nest, and sits as it were brooding, but when his
chickens are hatched, he hears a voice from heaven ; "0 fool, this
night will they fetch away thy soul from thee, and then whose
shall these things be which thoii hast provided ?" Indeed many
men reputed him wise while he lived ; but at his end, when by
THE EPIPHANY. 215
the finger of God, we see that, his goods are otherwise disposed,
either escheated to the king, or restored to the true masters ; or
else by some small error in his will, carried away by those whom
he never loved : at his end, when every partridge shall call his\
young, then those that are wise, shall account him a very fool :
" Lo, this is the man that took not God for his strength, but
trusted in the multitude of his uncertain riches, and strengthened
himself in his wickedness." And therefore love not the world;
neither the things of the world ; for the world passeth away, and
the lust thereof, being only certain in being uncertain.
Secondly, things of this world are not satisfactory, they do not
fill and content the mind of man. The eye cannot be satisfied
with seeing, nor the ear filled with hearing : and things have an
emptiness and extreme vanity, purchasing unto the possessors
nothing but anguish and vexation of spirit : and the reason here-
of, as Yivaldus observes, is, because the heart of man is made like
a triangle, and the world round as a circle. Now a circle cannot
fill a triangle, but there will be some corner empty.
Nothing can fill the mind of man, but the blessed Trinity,
when God the Father, the most ancient of days, shall fill our
memory ; God the Son, who is wisdom itself, shall fill our under-
standing ; God the Holy Ghost, who is contentation and love,
shall sit in our will ; then all the powers of our mind will be at
rest, when they shall enjoy him who made them. But the things
of this world afford no perfect and absolute contentment ; and
therefore fit not yourselves according to the world's figure, which
is a circle ; but be ye renewed in your mind, which is a triangle,
representing the sacred Trinity.
Take a view with the wise man of all worldly things ; in brief,
doth any pleasure satisfy ? No : pleasure is like lightning : the
moment of its birth, is its death ; it is sweet but short ; like
hawking, much cost and care for a little sport.
The prodigal child wasted both goods and body, yet could not
have enough ; at the last, not enough hog's meat.
" Virgo formosa supeine,
Desinit in turpem piscem malesuada voluptas." — Horace.
'Tvvas pleasure's form. Most beauteous in her bust ;
With feet as foul as ever touched the dust.
Doth learning, that incomparable treasure of the mind, satisfy ?
No : The more a man knoweth, the more he knoweth that he
216 THE EPISTLE.
doth not know ; so that as Solomon saith, "He that increaseth
knowledge, doth increase sorrow."
Doth honour content a man ? No : The poor labourer would
be written yeoman ; the yeoman after a few dear years is a gen-
tleman; the gentleman must be a knight; the knight, a lord;
the baron, an earl ; the count a duke ; the duke, a king ; the king
would Caesar be ; and what then, is the world's emperor content ?
No.
" Unus Pellaeo juveni non sutiicit orbis.
yKstuat infcclix aiigusto limine mundi." — Juvenal.
One world is not enough for Alexander, and therefore he weeps,
and is discontent ; as if he wanted elbow room.
In the state ecclesiastical, the begging friar would be prior ; the
prior, an abbot ; the lord abbot, a bish'op ; the bishop, an arch-
bishop ; the metropolitan, a cardinal ; the cardinal, pope ; the
pope, a G-od ; nay, that is not enough, above all that is called
Grod : 2 Thes. ii. 4. This made Bernard wonder, " 0 ambition,
cross of the ambitious, how dost thou pain, yet pleasure all men ! "
Do riches content ? No : the more men have, the more men
crave ; and that which is worst of all, they are the gi-eatest beg-
gars when they have most of all. " He that loveth silver, shall
not be satisfied with silver," Theophylact, As the poor man
orieth out, What shall I do ? for I have no money. So the covet-
ous wretch as fast complaineth. What shall I do to take care of
my money ? Luke xii. 17.
Those drinks are best that soonest extinguish thirst ; and those
meats, which in least quantity do longest resist hunger : but here
the more a man doth drink, the more thirst ; so strange in some
is this thirst, that it maketh them dig the pits, and painfully
draw the water, and after, will not suffer them to drink. This,
saith Solomon, is "an evil sickness, and a great vanity, when a
man shall have riches, and treasure, and honour, and want power
and grace to joy in them."
Thus you see, the world is like a butterfly with painted wings,
either we fail in pursuing it, or else when we have caught it, it
is so vain, that it giveth no contentment. Herein is the true dif-
ference between earthly things and heavenly things ; the one are
desired much, but being obtained, they content little : the other
are desired little, but once gained, satisfy much : and therefore,
" Lay not up treasure upon earth, where the moth and canker
THE EPIPHANY. 217
corrupt, and where thieves dig through and steal," for these
things are neither "vera" nor " vestra," neither good, nor yours,
but lay up treasure for yourselves in heaven. If ye will not hear
the words of Scripture, behold the works of nature. Man's
heart is broad above, narrow beneath ; open at the top, close be-
low : to signify that we should enlarge and spread our affections
toward heaven and heavenly things, and draw them to as narrow
a point as possibly we can, concerning earth and earthly things ;
and so by the fashion of our heart, we may learn not to follow the
fashion of the world.
"Be ye changed by the renewing of your mind." We are
formed by G-od, deformed by Satan, transformed by grace ;
1. Sacramentaily, by baptism.
2. Morally, by newness of life ; which our apostle means in this
place. That which follows in the text, is expounded in the Epis-
tle for the next Sunday.
218 THE GOSPEL.
THE GOSPEL.
Luke ii. 42.—" The father and mother of Jesus went to Jerusalem
after the custom of the feast-day,'''' Sj'C.
This Gospel is a direction how parents ought to carry them-
selves towards their children, and how children also should de-
mean themselves towards their parents : the one, by the practice
of Joseph and Mary ; the other by the pattern of our Saviour Jesus
Christ.
1111 1 • < ^o^^^.
Parents' care touching their children concerns their ) t) j
Their soul : That they be " brought up in instruction and infor-
mation of the Lord ;" that is, in godliness and civility : by the one
"they shall keep a good conscience before Grod : by the other they
shall obtain a good report among men : the which two, conscience
and credit, must chiefly be sought after in this life.
For the body : Parents ought to provide competent sustenance
and maintenance : guarding their persons, and regarding their
estates : all which is performed here by Joseph and Mary towards
Christ.
First, for the soul's institution ; they did instruct him by pre-
cept and example : precept, bringing him to the temple, that he
might be taught ; and that not only this once, but often, as often
as law did require. So Juvencus expressly,
" Ad lemplum la;tis puerum perducere festis.
Omnibus annorum vicibus de more solebant."
As oft as festal seasons roU'd around,
They gladly led their boy to Zion's mound.
This should teach all parents, how to teach their children :
especially, that they send them unto the public catechising in the
Church, and that according to canon and custom ; for the common
catechism, which authority commands, is fit and full, as contain-
ing all the virtues necessary to salvation, and the means whereby
those virtues are received and conserved.
The principal virtues of a Christian are faith, hope, charity.
The Creed is neceseary for faith ; as teaching us what we have
to believe. The pater noster is necessary for hope ; teaching us
what we are to desire. The ten commandments are necessary for
charity, teaching us what we have to do. The sacraments are
instruments of grace, by which those virtues are conveyed unto us,
THE EPIPHANY. 219
and continued in us. As to build a house, it is requisite, first to
place the foundation, then to raise the walls, and last of all to
cover it with the roof: so saith Augustine, to make in our souls
the building of eternal salvation, we need the foundation of faith,
the walls of hope, the roof of charity. The tools, as it were, where-
with all these be wrought, are the sacred word and blessed sacra-
ments ; our catechism then in brief, comprehending all these mat-
ters, and all these means ; and standing upon the same legs espe-
cially with the Genevan (Cat. Calvin) and Roman Catechism,
(Bellarm. Cat.) cannot be distasted either of accusant or recusant
out of devotion and piety, but out of faction and malice : well, or
rather ill, each may say with the poet,
" Non amo te Sabidi, nee possum dicere quare :
Hoc tantum possum dicere, non amo te." — Martial.
I do not love thee Sabidi,
T cannot tell the reason why ;
I do not love thee, Sabidi.
" The father and mother." Joseph was not the natural father
of Christ, but father.
Opinion : Luke iii, 23, Jesus, as men supposed, was the
son of Joseph.
Care : being his nursing father, appointed of G-od ; for
In-( nurses are called mothers, and patrons fathers. — Theo-
philact.
Law : being husband to Mary, and nigh of kin to Christ.
Augustine.
But Mary was the mother of Christ, not only in opinion and
care, but in truth and in deed. " Mater a materia," the very
matter of Christ's body was of the Virgin Mary, (xal. iv. 4, " G-od
sent his Son made of a woman." See Epist. Sunday after Christ-
mas.
Secondly, these parents instruct their children by their own ex-
ample ; for they do not send, but bring him up to Jerusalem, after
the custom of the feast-day. The which is the shortest cut of
teaching, " Longum iter per praecepta, breve per exempla." The
parent's good life prevails more with his child, than a good les-
son. (Jerome.)
L Going up to Jerusalem, after the cus-
Their devotion is seen in < tom of the feast.
f Tarrying there, fulfilling the days.
220 THE GOSPEL.
St. Paul exhorts us to pray at all times, and in all places ; for
the whole world is God's universal, and as it were, cathedral
church ; and every particular Christian is, as it were, his private
chapel and temple ; Daniel prayed in the lions' den, Jonas in the
whale's belly. Job on the dunghill, and the thief on the cross ; yet
the Lord heard their prayers, and granted their requests. It is
lawful then in private to pray when and where we shall judge
most meet : but Grod for his public worship hath in all ages assigned
certain times and certain places. The most special time is his
Sabbath, and the most special place the temple ; so we fuid pre-
cept and practice. Precept, "My house shall be called the house
of prayer," the which is repeated by Christ in three Evangelists.
Practice : the publican and the pharisee went up into the tem-
ple to pray, Luke xviii. Anna prayed in the temple, Luke ii.
Peter and John went up into the temple at the hour of prayer.
Acts iii. Christ himself daily teaching in the temple, Luke xix.
After Christ, by reason of the great persecution, the Christians
assembled not in the fittest, but in the safest places ; in process of
time they did erect oratories ; not in any sumptuous or stately
manner, which neither was possible by reason of the Church's
poverty, nor plausible in regard of the world's envy ; but at length
when Almighty God stirred up religious kings and queens, as
nursing fathers and nursing mothers of the Church, that which
the Christians before either could not, or dvirst not do, was with
all alacrity performed ; in all places temples wxre built ; no cost
spared, nothing too dear which that way should be spent : sacri-
legious wretches are not now more desirous to pull down, than
those devout professors were to set up churches.
Now one chief cause, why Grod in all ages would be served in
public temples, is, that his Church might be distinguished from
the conventicles of heretics and schismatics, that as all of us
acknowledge one God, and one Christ, so all of us might have one
faith, and one baptism, and uniformity in doctrine, and a con-
formity in outward ceremonies, for the better delivering of this
doctrine.
The parents of Christ did therefore well in joining themselves
unto the congregation, and observing the public ceremonies of the
church. At that time the temple was made a den of thieves ; and
yet Joseph and Mary join with the Church in the public worship
of God ; whose example doth exceedingly cross the practice of
THE EPIPHANY. 221
Brownists and all other recusants, who refuse to communicate
with us in our temples ; because some things, as they pretend, are
amiss. Joseph and Mary took part with Clod's priests and people
in that which was good, and as for the rest, they did not meddle
further than their place required. They went this long journey
to satisfy the law, as also by their good example to stir up others,
to reverence the public ceremonies and ministry.
By the law, men only were bound to keep the general solemn
feasts, as we read, Exod. xxiii. and Deut. xvi. 16. " Three times
in the year shall all the males appear before the Lord thy God in
the place where he shall choose ;" so that Mary went not up to
Jerusalem as compelled by the law, but only carried with pure
devotion to God, and unfeigned love to her husband and child.
Here then is a notable relic for women to behold : Mary free
by the letter of the law, by the custom of the country, dwelling
at Nazareth, a great way from Jerusalem, did notwithstanding
every year go with her husband unto the feast of the passover.
In our time, many women, unlike this good lady, will be content,
even on the Lord's day, to toil at home about their own business,
and gad abroad to meddle with others' business, rather than they
will accompany their good husband Joseph, and their towardly son
Jesus, unto God's house.
"And when they had fulfilled the days." That is, whole seven
days, according to the custom. They came with the first, and
went home with the last. Worldly men, for their honour, will
ride post to the Court, to be knighted with the first ; for their
profit, at mill and market first ; for their pleasure, at the play
first ; at hunting first ; first at any merry meeting : but as for the
church, they think they come too soon, and stay too long. Winter
days are too short for hunting, summer days too short for hawk-
ing, yet one hour of seven days is thought long that is spent in
God's holy worship ; as one wittingly, " Long salmons and short
sermons please best." And yet if we look not with the spectacles
of the world, but with the eyes of faith, discerning all things
aright, we shall find that there is no such honour, as to be God's
servant, no such gain as godliness, no such pleasure as a good
conscience.
The congregation under the law was not dismissed without the
priest's benediction and valediction ; the which custom is retained
222 THE GOSPEL.
in the Christian Church, that no man depart out of the temple,
before the divine prayers and sermon end : so the 4th Council of
Carthage decreed, excommunicating all such as offend in this
kind.
Thus you see Christ was instructed by good lessons and life :
so that if Jesus had not been Jesus, to be saved and not a Saviour,
he might have said of his mother Mary, what Augustine writes
of his mother Monica : She laboured with more solicitude over
the birth of my soul than at the birth of my body. She laboured
with my body, that I might bo born for a time ; with my heart,
that I might be regenerated for eternal glory.
Now for his body : when he was missing, Joseph and Mary
sought him instantly with all diligence till he was found : " Be-
hold, thy father and I have sought thee weeping." Where liter-
ally note Mary's humble carriage toward her husband Joseph, and
the care of them both over Christ their child. The dutiful re-
spect of Mary toward Joseph is observed in the order of her words,
in that she saith, thy father and I, not, I and thy father. As
Cardinal Woolsey's style, " Ego et rex meus," I and my King, is
insupportable in the politics, so I and my husband insufferable in
the economics. It was Ahassuerus' edict, and it is Grod's law, that
" all women, both great and small, shall give their husbands hon-
our, and that every man shall bear rule in his own house ;" for
the man is the wife's head, and the wife is her husband's subject.
" Thou shalt be subject to thine husband, and he shall rule over
thee," Gen. iii. 16. So that a woman murdering her husband is
accounted by the civil laws a paracide, by the statutes of our
land a traitor.
The next remarkable point is the joint care of them both over
Jesus : " Thy father and I have sought thee weeping." As Paul
said to Timothy, so we to every father. Keep that which is com-
mitted to thee. Have a tender eye over thy child, which is a
pledge of Grod's goodness, and that happily which may move thee
more, flesh of thy flesh, and bone of thy bone ; not only a lively
picture, but a living and a walking image of thyself. Barren
Sara was so glad of a child, that she called her only son, Isaac,
that is, laughter. How wicked then is that parent, who neglect-
eth his own flesh, his only child, which is a token from Heaven,
and ordinarily the best monument of himself aftjer death on
earth ?
3. How? -
THE EPIPHANY. 223
As this example concerns the natural father, so likewise the
civil and ecclesiastical : for, neglect in the guardian is evil to
his ward, detriment to the flock is ignominy to the pastor. Pas-
tor and prince must seek the good of such as are under them, as
Joseph and Mary did Christ, with careful hearts, &c. In a mys-
tical sense these words insinuate, when, where, and how Christ i»
to be found of us.
1. When ? On the third day.
2. Where ? In the temple.
" Socialiter." — In unity : " thy father and I."
" Desiderabiliter." — With an earnest desire to find.
" Lachrymabiliter." — With tears : "have sought thee
sorrowing."
First, Christ is to be found on the third day : verse 46, " It came
to pass three days after, that they found him in the temple." The
first day was the time before the law, in which, as Christ told his
apostles, all the patriarchs and holy fathers desired to see the things
which they saw, and could not see them ; and to hear the things
which they heard, and could not hear them.
The second day was the time under the law, when also the
priests and prophets expected Christ, but they could not find him :
therefore the prophet Esay crieth out in his 64th chapter, " Oh
that thou wouldst break the heavens, and come down,"
The third day is the present time ; this acceptable time of grace ;
wherein Christ is to be found : the hour is now. Therefore to-
day, while it is to-day, seek the Lord, even while he may be
found ; call upon him while he is near ; for the next day, which
is the fourth day, is the time after death, and then he cannot be
found or sought.
"Joseph and Mary could not find Christ among their kinsfolk."
He that will find Christ, must forsake friends, forget his own
people, and his father's house. They found him in Jerusalem,
that is, in the Church, among the faithful : not among barbarous
heathens, or blasphemous heretics ; his dwelling is at Sion, there
you may find him among the doctors in the temple : not in the
market, not in the tavern, but in the temple, for he is to be found
in his Word, in his sacraments, among the doctors and preachers.
If this lesson, often taught, were once learned, it would make
you to frequent Grod's house more diligently, thirst after his Word
more greedily, respect Christ's ambassadors more reverently.
224 ^'^'^ GOSPEL.
The third point to be considered is, how Christ is to be found ;
Sboialiter, in unity, " thy father, and I." Cxod is love, and his
followers are the children of peace, and his ministers the mes-
sengers of peace, his doctrine the doctrine of peace ; and therefore
if we will find him, we must follow the truth in love."
Grod said to the Serpent, " I will put enmity betwen thee and
the woman, and between thy seed and her seed." But if we seek
Christ in contention, all the feud is among ourselves, and not be-
tween Satan and us : all our fight is against our friends, and not
against our foes.
Again, we must seek Christ earnestly ; Christ, and nothing but
Christ : Jesus, for Jesus. And lastly, we must seek Christ, " lach-
rymabiliter," sorrowing.
Now did Mary fear for three causes, as interpreters observe :
1. Lest Christ should leave her, and ascend to his Father in
heaven.
2. Lest he should fall into the hands of persecutors.
3. Lest he should forsake the Jews, and go to some other nation.
Devotion; lest he withdraw his
gracious countenance from us.
Contrition, when he doth absent
> of ■< himself for a time.
Compassion, when any member
of his is afflicted and perse*
cuted.
" And he went down with them, and came to Nazareth, and
was obedient to them." As the former part of this Gospel is a
pattern for parents how they should instruct their children ; so
this latter is a glass for children, how they should obey their
parents. For every line of Christ is a copy for a Christian. In
that therefore the Lord of all submitted himself to the govern-
ment of his supposed father, and underling mother, as Jerome
notably, he venerated the mother, of whom he himself was the
Father, he reverenced the nurse, whom he had nursed ; and
that for the space of thirty years, executing filial and economical
duties in their house ; what doth he but teach obedience to superi-
ors ? especially, that children should honour their father and
mother, albeit they be never so mean ; for this subjection is a
virtue, not a weakness.
If parents enjoin things unlawful, and contrary -to Scripture,
So we must seek Christ
with three s^rts of tears :
THE EPIPHANY. ' 225
then, as expositors upon this text commonly note, we must prefer
our Father in heaven before our fathers on earth, and say with
Christ, " How happened it that ye sought me ? wist ye not that I
must go about God's business ?" Otherwise we must not offend
them so much as with a wry look. See Deealg. com. 5.
The dutiful child shall prosper as Christ, in favour with God
and men ; but graceless Ham shall be cursed ; rebellious Absa-
lom, disobedient Phineas and Hophni shall not live out half their
days. It was God's law that the stubborn child should be
stoned to death openly, that all might hear and fear. By the
common laws, he that murders his parent, is reputed a petty
traitor. By the civil laws in olden time, an otFonder in that kind
was sowed in a sack, with a dog, a cock, a viper, and an ape, and
so cast into some deep water, as unworthy to reap the benefit of
any element. For so Tully doth excellently gloss that law :
" He, who dishonours his parent, that gave him birth, should want
all those elements, from which every thing is said to have arisen.
Air is common to the living ; earth to the dead ; water to the
drowned ; shore to the cast up. But let him so live, while he
can, as not to breathe the fresh air of heaven ; so let him die,
that his body shall be unburied ; let the waves toss him, but
never submerge him ; and at last, let him be cast up on those
crags, where the soul knows no rest."
It is probable that Christ submitted himself to Joseph, and used
his occupation ; but what it was, I cannot show : you need not know.
St. Hilary thinks he was a smith ; Hugo, that he was a mason ;
most divines, that he was a carpenter. So Justin Martyr, and
other ancient doctors have gathered out of Matt. xiii. 55, Mark vi.
3. See Sixt. Senens. bibliotheo. lib. 6, annot. 62. Baron. annaL
Tom. 1, an. 12. Janserj. concord, cap. 54. Maldonat. et Rhemis.
in Matt. xiii. 55.
Now then in tliat Christ exercised a mechanical trade, we may
learn that a poor man may serve God, and often do much good in
an honest occupation : the text saith, " Jesus prospered in wisdom
and in favour with God and men."
" Mary kept all these sayings together in her heart." It was
well she layed them up, better that she kept them, best of all that
she kept them all. Let us also lay these things up in our secret
treasury, that being inwardly grafted in our hearts, they may
bring forth in us the fruit of good living.
15
226 THE GOSPEL.
This Gospel is well fitted to the day ; for after the celebration
of Christ's birth, circumcision, epiphany ; what should follow but
his first manifestation in the temple, and then on the next domin-
ical his first miracle wrought in Cana of Galilee.
The Gospel and Epistle concord : for what Christ doth in the
one, is a pattern of what Paul saith in the other. Paul doth re-
quire, first, " that we should offer ourselves a quick sacrifice to
God ;" and then, " according to the measure of grace;" that we
should become serviceable to men, every one among ourselves one
another's members : even so Christ here did first dedicate himself
to God, in celebrating the passover ; in hearing the doctors, in
disputing about religion, in neglecting his acquaintance, to do the
business of his Father in heaven : and then, he went with his
parents, and came to Nazareth, and was obedient to them.
Or, as another observes, the Gospel and Epistle both insinuate,
that two things are requisite to salvation, humility of mind, and
subjection of body.
For the first, Paul's precept is, that no man stand high in his
own conceit, but so judge of himself, that he be gentle and sober,
as a member helping others. And Christ's pattern is ; he became
subject to Joseph and Mary, though he was Lord of all.
For the second, Paul's precept is ; Offer your bodies a quick
sacrifice, holy and acceptable to God. And Christ's pattern is ; he
did the business of God in the temple, neglecting the pleasures of
the flesh among his friends and acquaintances. Sweet Jesus,
endow us plentifully with thy grace, that we may thus preach
and practise ; that following thee, who art the way, we may
come to thee, which art the life. Amen.
Now these two things, which we are thus required to offer and
present before God, are truly what St. Paul, in the Epistle, calls
them, " a reasonable service." It is a reasonable service that we
should ever offer up before God an humble mind, a meek and
lowly walk and conversation. For not only does " the sacrifice
of a broken spirit, a broken and a contrite heart," meet with
peculiar favour in the court of heaven, but it is reasonable that
we, who are the children of apostate Adam, and who are person-
ally corrupted, and in a state of moral slavery, should be very
humble when we come to present ourselves before that Being
whose goodness and benificence, we have repaid by neglect and
ingratitude.
THE EPIPHANY. 227
It is a reasonable service that we should daily offer and present
our bodies unto God in a holy life. The Christian religion is emi-
nently a reasonable religion.
History f
Doctrines ;
Precepts ;
Promises ;^
Means ;
End.
It is reasonable in its -
It is reasonable in its history, which bears upon its face the
marks of true history, commending itself to the reason of man, as
the production of men who wrote not to honour themselves, but
to declare the truth, even when that truth condemned their own
actions.
It is reasonable in its doctrines, which are all accordant with
the harmony of universal nature, and also consonant with our
own reason and conscience, and only dissonant with the unrea-
sonable and deceitful yearnings of our corrupted hearts.
!rj 1 . • f Which was evident and sealed by God's
' ( signet.
FfF t i Which are most excellent in promoting our
' \ personal and social happiness.
It is reasonable in its precepts, which require only such things
as are calculated to advance the moral, intellectual, and physical
well being of man ; so that even its arbitrary appointments are
found useful and advantageous.
It is reasonable in its promises, which are calculated to ennoble
those whom they reward, and are the proper objects of a well di-
rected ambition.
It is reasonable in its means, for they are not the useless and
superstitious incantations and mummeries of the heathen priest-
hood, but rather a well ordered and beautiful system of appeals to
man's intelligence as a moral and responsible creature ; to his feel-
ings, as a social being, as one capable of loving and being loved ;
and as a helpless and enslaved victim, whom it provides with aid,
and emancipates^
228 THE GOSPEL.
These'means are also
reasonable, because effi-
i' Scriptures "perfect to convert the soul." ^
Ministry '-the power of Goil."
Washing of regeneration, "the renewing of the
Spirit?'
cacious, through the CO- -{ Bread, which we break, "the communion of the
operation of the Holy
S pirii, making the
body of our Lord."
Prayers, whicli we offer, " acceptable to God ."
Chastisements we suffer, "joyous."
[ Our faith, a justifying faith.
Here, perhaps, some one will object, that the means of grace
are not adequate to the conversion of the soul of man, and that
many use them all, without ever realising a change of heart. The
objection cannot be sustained ; for, although these means and in-
strumentalities for fitting man for the company and court of
heaven, are not possessed of inherent power, either to justify or to
sanctify, and are therefore called by the Apostle Paul " the fool-
ishness of Gfod," yet there is one of them, by which the others are
vivified, and whicli is so near the life giving principle, that many
have mistaken it for the essence of spiritual life, and the immedi-
ate agent in justification : and that means is faith. As the nerve
in the body, so is faith in the soul. As man cannot discover the
secret connexion between faith, and the spirit, which useth faith
to justify the sinner, and give power and life to all other means
of grace ; as the body is dead, when its nerve is decayed, so all
other means of grace are inactive, and incapable of action, when
faith is not present in them all ; and lastly as the body is alive,
and capable of action, so far forth as its nerve is active and opera-
tive : so also are these means of grace efficacious, in the great
work of redemption, so far as they are used with faith. We may
therefore conclude Miat no man has ever found them ineflfectual
unless he omitted the use of one of them, and that the most im-
portant, active, lively faith. But, some one will say, ' I can read the
Bible, hear the preached word, receive the sacraments, and ovitwardly
confess the faith, but I cannot believe, unless it be given me from
above : how then do these means commend themselves to my reason,
if I cannot compass that, without which, they will profit me nothing '
This objection is answered by a vision from heaven f Rev. iv. and
V. In the Apocalyptic vision, St. .John sees the Lamb that was
slain, standing before the throne of the eternal, furnished with
seven horns, which is the emblem of Almighty Power ; and seven
eyes, the emblem of infinite wisdom ; prepared, and able to take
the sealed Book, which none of the intelligences of heaven could
THE EPIPHANY. 229
understand, and to break its seals, and devellop the ^-eat plan of
redeeming love, and to unfold its operations down to the end of
time. Now the greatest seal, and the most difficult obstruction
in the way of man's salvation is the stubbornness and obduracy
of the human heart which refuses to believe, because it has no
inherent power to believe : and refuses to act because it does not
believe. In this vision, therefore, the Lamb is furnished with
seven eyes, which are the seven spirits, sent forth into all the
earth." This Holy Spirit ever accompanies the ministry of recon-
ciliation, and gives efficacy to the means of grace. This Spirit
has spoken to thee. Oh man, again and again ; and often so
strongly, that thou hast been compelled to run away and drown
his voice amid the noise of this busy world.
Some, alas! how many, say to this heavenly messenger, as
Felix to Paul, " go thy way for this time, when I have a conve-
nient season, I will call for thee." Others, have sunk so deep in
moral degredation, as to be spiritually deaf. Few, very few say
in their hearts, with David, when the Lord called to him to seek
his face, " Thy face, Oh Lord, will I seek." " Thou art inexcusa-
ble then, oh man, whosoever thou art that judgest ;" yes, and un-
reasonable also, for G-od hath sent forth the Spirit, the seven spi-
rits, the perfect Spirit, into all the earth, to breathe the breath of
life into the souls of men, that so they may live ; and living, be-
lieve ; and believing, desire ; and desiring, seek ; and seeking, find
Jesus Christ, the way, the truth, the life ; and finding him, droj)
all other things and live to him and for him and in him, present-
ing their bodies, as Joseph, and Jesus did, a living sacrifice unto
Grod, which is their reasonable service.
Well, therefore, doth the prophet Isaiah, in the Lesson for the
day, represent the Lord as saying that he had not called to the
house of Jacob, to seek his face, in vain. And lest any one should
imagine himself not included in this' call to seek Grod's face, be-
cause not included among God's elect people, the Jews ; let it be
remembered that this is the season of the Epiphany, which cele-
brates the manifestation of the Grospel lo us Grentiles ; and that
the sound hath gone out into all the world ; and not only are all
men invited to come to the marriage feast of the Son of the erreat
King, but his servants have been directed to go out into the high-
ways and hedges, and compel them to come in. " Ho every one
that thirsteth come ye to the waters, and he that hath no money,
230 THE GOSPEL.
come ye ; buy, and eat ; yea, come ; buy wine and milk, without
money and without price. Wherefore do ye spend your money
for that which is not bread, and your labour for that which satis-
fieth not." " The Spirit and the Bride say come ; whosoever will,
let him take the water of life freely."
It is reasonable that the sinner, who is ignorant, should be sent
to the Scriptures as a means of instruction ; and when he begins
to see his sad condition, and desires aid, that he should be taught
to pray ; and lest God should not hear his feeble voice, that he
should go with the bold assurance of faith in the Mediator ; and
lest his faith should wane, that he should have the aid of the
ministry and ordinances ; all these things are reasonable.
It is reasonable in its end ; which is Grod's glory, and man's
gain. For man gains eternity in exchange for time ; a crown of
joy, for a servitude of sorrow ; a Saviour and a friend, for a
master and a fiend ; life, for death ; heaven, for earth ; an immor-
tal and a healthy body, for a corrupted and corrupting carcase ; a
noble nature, and an illustrious parentage, for a mean groveling
nature and a disgraced family connexion ; in one word ; man
gains the fulness of G-od, and is promoted to a place near the
throne ; his flesh being represented on the throne itself ; and he
permitted to say to the great King, " Abba, Father."
THE EPISTLE. 231
THE EPISTLE.
Romans xii. 6. — " Seeing that ive have divers gifts according to
the grace that is given untu us^'' 3fc.
Luther is of opinion, that this Epistle should be " capite brevoir
et fine prolixior," shorter in the beginning, longer at the end.
For the beginning appertains unto the conclusion of the Epistle
for Sunday before ; and the end to be the beginning of the Epistle
for Sunday following : yet so, that it may be both read and ex ,
pounded as a text absolute in itself. The sum whereof is, that
we must employ and improve the manifold gifts of God unto the
glory of his name, and good of his people.
This exhortation is inferred upon a familiar comparison used in
the words immediately before : for " as we have many members
in one body, and all members have not one office ; so we being
many, are one body in Christ, and every man among ourselves
one another's members." The Apostle does not urge us to the
diligent discharge of the several duties of our respective stations,
in order to establish and maintain the unity of the body, but
rather because we are already one body, and members, one of
another. If, therefore, we neglect our respective duties, not only
shall others suffer, but the whole church shall suffer, and we also
receive damage with the chnrch. For as in the natural body, so
in the church : if the eye neglect its duties, the body shall stum-
ble and fall ; if the hand neglect its work, the body shall perish
for want of sustenance. In this similitude observe four instruc-
tions.
First as the members are not made by their own virtue, but
created by G-od's Almighty power, before they could execute any
function in the body ; not members, because working, but on the
contrary, working because members ; in like sort, Christians are
not members of Christ through their own good works, but they do
good works, because they be members, and inserted into Christ ;
as the tree brings forth the fruit, and not the fruit the tree. The
papists then in their works of congruity, run too much upon the
figure called u'se^ov S^oTf^av, setting the cart before the horse, merit
before mercy. Saith Augustine, " Thou art able to destroy, but
not able to rebuild thyself; he rebuilds, who made thee."
232 THE EPIPHANY.
Secondly," the members are well content with their several
offices and place ; the foot is not grieved at the head's supremacy,
neither doth the nose malign the eye, nor eye covet to be tongue,
but every one performs his function without any faction : even so
we which are members of Christ's mystical body, must be content
with our vocation and calling, neither envying such as are above,
nor despising such as are under us. " Although their be diversi-
ties of gifts, yet but one spirit : diversities of administrations, yet
but one ' Lord ; diversities of operations, yet but one God, who
worketh all in all."
"Are all Apostles ? are all teachers ? are all workers of miracles ?
have all the gift of healing ? do all speak with tongues ? do all in-
terpret ?" It is Grod who worketh all in all ; communicating in-
differently spiritual life to all his members ; insomuch as the least
is a member of his body so well as the greatest. In this respect
all parts are peers.
Albeit, I say, there be divers gifts, and divers measures of gifts,
and so by consequence for fashion and function an imparity ; yet
because they be donatives, grants, and graces, as it is said here,
the mighty may not scorn the mean, nor the mean envy the
mighty, no part must be pert. " For what hast thou that thou
hast not received?" He that appointed thee mouth or eye, might
have made thee foot or hand. Again, no member ought to mutter
against head or fellow ; for the mystical body of Christ is all fair :
"Tota pulchra et arnica mea:" now beauty consists in variety of
colours, and in a concise disposition of sundry different parts. " If
the whole body were an eye, where were the hearing? If the
whole were hearing, where were the smelling?" But God hath
in a most sweet order, disposed the members every one of them in
the body : first, Apostles ; secondly. Prophets ; thirdly, Teachers ;
then, workers of miracles ; after that, the gift of healing ; helpers,
governors, diversities of tongues.
He then that affects in the Church an hotch potch party, mar-
tyrs and mars Christ's body, which is a body fitly knit together
by every joint. Ephes. iv. 16.
Thirdly, there is a sympathy between the members of the natu-
ral body; "for if one suffer, all suffer with it, if one member be
had in honour, all the members rejoice with it." So Paul in this
Scripture, "Be merry with them that be merry, weep with them
THE EPISTLE. 233
that weep." Pain is often lessened by pity ; passion is relieved in
one by compassion of many. The sufferings of one member are
lightened when all the members unite in bearing the burden : the
sword does not indeed pierce us all, but the sympathy of love does.
So that only one suffers in his person, but we all sympathize in
compassion, when any thing is shared by all, — oven trouble, it
becomes a source of general trial, hope, delight, and life. He that
hath not this fellow-feeling may suspect worthily that he is not a
lively member of Christ ; for his body is coupled, and knit together
throughout every joint, wherewith one ministereth to another. If
then we do not bear one another's burthen, and feel one another's
misery, we are not knit together by the sinews of love ; and if not
knit to the body, no part of the body.
Fourthly, there is no dead or idle member in the body, but
every one helps another, and is serviceable for the good of the
whole : the eye doth direct the head, and the hand guard the eye ;
the nose smells for all, tongue speaks for all, hand works for all.
" The eye cannot say to the hand, I have no need of thee; nor the
hand again to the feet, I have no need of you : but every part seeks
another's, and not his own good."
In like sort, the wise counsellor must see for all ; the tall soldier
fight for all ; the judicious clerk write for all : as Occam said unto
the Emperor Lewis, "If you will defend me with your sword, I
will defend you with my pen." Seeing we have divers gifts, ac-
cording to the grace given unto us ; if a man have the gift of
prophecy, let him have it, &c.
The duties ^ Public : " If a man have the gift of prophecy," &c.
here mention- < Private : " If a man show mercy, let him do it with
ed, are partly t cheerfulness."
! Theoretical : as prophecying and
teaching.
Practical : as exhortation.
^^^'^'P^'"'^ ■ " ^!^^ ^^'""^ ^'^^t ruleth do it with
concern things. Kp , <,.^ . 'diligence."
= ( Temporal : If any man give, let him do it with singleness."
"If any man have the gift of prophecy, let him have it agreeing
to the faith." A prophet in old time foretold things to come ; but
under the Gospel a prophet is he that interprets the prophets ; he
that shows Christ is come, spoken of by the mouth of all his holy
prophets ever since the world began. A preacher is a prophet, as
the word is used, 1 Cor. xiv. 1, and 1 Cor. xiii. "We know in
16
234 SECOND SUNDAY AFTER EPIPHANY.
part, we prophecy in part." A preaclier then must teach agreeing
to the faith ; that is, according to the Scripture, which is a rule of
faith ; or according to the Creed, which is an abridgement of that
rule; for "other foundation can no man lay, than that which is
laid, Christ Jesus."
He that will edify God's house, must build upon Christ, and
square all his doctrines according to the rule of truth. " If any
man speak, let him talk as the words of God." It is not said
here, that a prophet ought to use no book but the Bible ; no Com-
mentary but the Creed ; for that is too spiritual, (as Marlorate
notes). He that will })reach agreeing to the Scripture, must read
the best expositors of the Scripture : for as Bernard said, " all
books are written for the bettering of the conscience, which is the
book of the soul : " so we must examine all books, especially trea-
tises of Divinity, for the better understanding of this one book,
which is preeminently the book.
Neither is it said here, that the prophet in the pulpit must
speak nothing besides plain text, but only that he must exercise
his gift according to faith's analogy, teaching the wholesome
words of Christ, and consenting to the doctrine which is agreeable
to godliness : for whatsoever is deduced out of God's book by
necessary consequence, must be received as his word ; let him
that hath the gift of prophecy, have it agreeing to the faith.
Ur, as others interpret, to beget and confirm faith in us ever-
more. For, " if a prophet rise among you, saying, Let us go after
other gods and serve them, &c., thou shalt not hearken unto the
words of the prophet," Deut. xiii. 1. The true prophet is he in
whose mouth is the word of life ; in whose conduct is the life of
the word.
Or, as Melanct. and most of the most ancient fathers, " according
to the proportion of faith and grace given." As if he should say.
Whosoever is called by the Church lawfully to preach the Word,
let him abide therein according to the measure of his gift : for
God hath given to some more, to some less, and often blesseth
him that hath less, more than him that hath more. Let every
man therefore exercise his talent with faith and diligence, to the
best edification of God's people committed to his charge : so like-
wise, " let him that hath an office, wait on his office ; let him
that teacheth, take heed to his doctrine ; let him that exhorteth
give attendance to his exhortation, according to the proportion of
THE EPISTLE.
235
grace." Let not any suffer his talents to rust, but employ them,
and so multiply them unto the donor's glory : " Who gave some
to be apostles, and some prophets, and some evangelists, and some
pastors and teachers, for the gathering together of the saints, for
the work of the ministry, and for the edification of the body of
Christ."
" If any give, let him do it with singleness." With an upright
intention, not to be seen of men, or to gain much by giving a
little ; for that is not simplicity but duplicity.
Or, because Paul speaks of Deacons, public guardians of the
poor, such as wc call almoners and overseers ; he would not have
them deal subtilly for their own benefit, but simply for the com-
mon good, distributing the Church's benevolence committed unto
their charge, without respect to persons, according to the several
necessities of the saints.
" Let him that ruleth, do it with diligence." The slothful and
idle person is the devil's shop ; there he works, ever busy when
men are lazy. " Wherefore do that which is in thine hand with
all thy power ; especially, take heed that thou do not the work of
the Lord negligently." That which Christ said of our redemption,
every Christian must say of his particular vocation, " It is meat
and drink for me to do my Father's will." Unto diligence there
are two main motives :
1. In regard of Grod, who bestows his gifts for this end, that
they may be well employed in his holy service.
2. In respect to ourselves; for ''unto everyone that hath, it
shall be given, and he shall have abundance ; and from him that
hath not, even that he hath shall be taken away."
General : "Hate that which is evil, cleave to that which is good."
Faith: "Be fervent in Christ: continue in prayer."
Hope : " Rejoice in hope, be patient in tribulation."
f Superiors: "In giving honour go
one before another."
Equals : " Be kind one to an-
( Giving J other, with brothely love."
I due re- j Inferiors: "Distributing to therie-
ispect to cessity of the saints: harbouring
the distressed : equalling our-
[ selves to them of the lower sort."
in [Forgiving: "Bless them that persecute
you, &c."
L Freely.
All which offices are to be performed y Fully.
( Fitly.
The pri
vale du
ties are.
Particu-
lar, con-
236 SECOND SUNDAY AFTER EPIPHANY.
Freely, with cheerfulness and compassion : "Be merry with
the merry ; weep with such as weep."
Fully, without sloth or dissimulation : " Let love be without
dissimulation."
Fitly: "Apply yourselves to the time:" for there is a time for
all things : and x-atfiS J'yAo^ovrfs, doth fit the place better than Kvfiut
^aXoeovre^. See Luther, postil. Erasm. Martyr, in loc.
His meaning is not, that we should alter our manners and reli-
gion according to the time : like the polypus and chameleon : for in
the beginning of this chapter he doth advise the contrary : " Fash-
ion not yourselves according to the world." But that we should
apprehend the best hint to do good in the Church, evermore re-
deeming the time ; Ephes. v. 16, so shall we be sure to serve
God in observina: the time.
THE GOSPEL.
f^JoHN XI. 1. — " There was a Man'iage in Cana,^^ £fc.
" Marriage is honourable," saith Paul. Honoured of God the
Father, Son, and Holy Ghost,
By the Father, instituting it at the purest time, in the best
place ; for it was his first ordinance in Paradise, when man was
innocent.
Honoured of God the Son by his presence and first miracle,
wrought (as the text saith) at a wedding.
Honoured of God the Holy Ghost, who did overshadow the be-
trothed Virgin Mary, Christ's mother.
( Deed : for in the world's universal deluge, married
I persons and couples only were delivered : Gen.vii.
Honoured of the whole J Word : comparing it to the kingdom of heaven ;
blessed Trinity, both in j and holiness to a wedding garment • calling it a
1 great mystery, representing the spiritual union
e [ between Christ and his Church.
Honoured by the primitive Fathers as a fruitful seminary,
which fills earth with men, and Heaven with saints. Honoured
of Jews, honoured of Gentiles, honoured of all, except heretics and
papists ; herein appearing rather like devils than Divines, as Paul
tells us, 1 Tim. iv.
The papists in making marriage a sacrament, seem to commend
THE GOSPEL.
237
it more than we : but in affirming, tliat holy priesthood is profaned
by this holy sacrament, is to honour it as the Jews honoured Christ,
in clothing him with a purple robe.
In single life to burn with lust, and when one concubine will
not serve, to commit villany with many strumpets, are manifest
works of the flesh : on the contrary, for a man to love his own wife,
to govern his family, to bring up his children in instruction and
information of the Lord are fruits of the Spirit.
We might rather say, that in heat of youth (as Augustine speaks)
to vow single life, were a sin: "for whatsoever is not of faith is
sin."
Saint Ambrose writes peremptorily, that all the twelve Apostles
had wives, except St. John : and almost all the Romish postils ob-
serve, that St. John was the bridegroom at this wedding. If this
annotation be true, why do they condemn marriage in priests ? If
false, why do they suffer it for current, as well in their accurate
new writers, as in their old fusty friars ?
If any desire to be further satisfied in this curiosity, let him
read Maldonat upon the first of St. John, in the preamble ; and
Cardinal Barronius annal. Tom. 1. fol. 94.
In this his-
tory four things
are regardablt
1. The occasion of the
miracle : want of wine at
a wedding, described by
circumstances of
f Time : the third day.
Place : in Cana, a town of Galilee,
f Guests invited, as
I Christ and his dis-
1 ciples.
Persons : -I Gossips, coming of
their own accord,
to further ami help
the business.
2. Certain passages of speech upon this occasion, between
Christ and his Mother: ver. 3, 4.
3. The miracle itself: ver. 6, 7, 8. 9.
4. The consequence and effect of the miracle : ver. 1 1 .
"And the third day." These circumstances of time, place, per-
sons, are set down to confirm the truth of the miracle. The time
was the third day : the third day from his being in the wilderness,
as Euthymius ; or the third day after his conference with Nathan-
iel, as Epiphanius ; or, the third day after he came into Oalilee, as
Jansenius. I like the conceit of Rupertus, affirming, that the
conjunction [and] doth send the reader to that which is said before,
to wit, in the first chapter, ver. 35, " The next day John stood,
and two of his disciples," &c. This is the first day. The second
day is mentioned in the 43d verse. The day following Jesus
238 SECOND SUNDAY AFTER EPIPHANY.
would go into Galilee. Now the third day this marriage was in
Cana. So soon then as Christ had called his disciples, he pre-
sently begins to manifest himself, both in his words and in his
works : and because this was his first miracle, we should give the
greater attention to it.
" There was a marriage." This insinuates it was a solemn
meeting, not a clandestine marriage ; done, not in a corner secretly,
but after a public fashion, with consent of parents and friends
openly. Such was the custom in old time : Tobith. 7, Judg. 14,
where Samson's marriage feast is said to continue several days :
and it is well retained in our age ; the Church appointing that all
marriages ought to be performed with the good-will of friends in
the most public place, at the most public time, between eight and
twelve in the forenoon ; the which is a renewed old canon of the
Council of Arls, Ca. 6, ut Pet. Crabbe, Tom. 1, concil. fol, 632.
" In Cana, a city of G-alilee." There were two Canas, one
called Cana the greater, near the coasts of Tyre and Sidon, Joshua,
xix. 28, from whence the good Canaanite woman came : .Mat. xv.
22. This other was Cana the lesser, near Nazareth, from whence
Simon the Canaanite : Matt. x. 4.
Cana signifieth zeal ; Gralilee, transmigration.
Some note that (lalilee signifieth rotation : intimating the mu-
table changes and chances in this estate. Concerning this, and
the like, I send the reader to Bibliothec, concion. Tom. 1, fol. 217.
" The Mother of Jesus." Not as other writers, usually, the
Virgin : or as other Evangelists, Mary ; but the Mother of Jesus.
Because the seeds of Apollinarists, Valentinians and other heretics
denying Christ's humanity, were sown in St. John's age.
" Was there." Cana was near Nazareth, and it is thought prob-
able by most interpreters as well old as new, that either the
bridegroom or the bride was cousin to Mary : so that upon neigh-
bourhood and affinity she came to this wedding as a favourer, and
furthcrer of the business : otherwise Mary was no busybody, nor
prattling idle gossip gadding from houst^, to house. We read only
that she visited her cousin, Eliznbetli, and here was present at
the marriage feast of anoth(;r especial friend, who was dear in
blood, and near in place.
"And Jesus was called and also his disciples." This example
may teach all invitcrs, especially parents, to bid such guests unto
their children's marriage diinicr, as are modest and religious. At
THE GOSPEL. 239
such meetings usually wild wantons are best welcome. Grave
persons are for a funeral ; mad merry people for a wedding : if
Christ preach, or sober Mary be present, all the sport is spoiled.
These are spots in your love-feasts, as St, Jude speaks : invito
such men as Christ, such women as Mary, who may be patterns
unto the new married of lowly and lovely carriage.
Secondly, this example of Christ, of the Virgin, of the disciples,
is a sufficient warrant for men to call, and for men to come unto
neighbourly meetings, and friendly feasts, as occasion is offered.
It is written of Philip Melancthon, that great Divine, that he was
exceeding courteous in this kind ; often invited, often inviting.
" Rejoice with them that rejoice," saith Paul ; We may be merry
(saith Luther) at a feast, and recreate ourselves with pleasant
talk ; which may feed the mind, as meat doth the maw. See
Luther, postil. major, in loc.
But we must avoid in our merriments all drunkenness and sur-
feiting. There was so little wine prepared for this feast, that the
pots were empty, before the plates were full ; such a necessarry
want, as that Christ miraculously supplied it.
Ecclesiastes hath pronounced " a woe to that land whoso
princes eat in the morning :" that is, by surfeiting and riot devour
their estate so soon as it comes into their hands ; even in the
morn of their youth, and afterward live by base courses in their
afternoon. What a woe then hangs over that country, where
both princes and people too, rise up early to follow drunkenness ?
when a man of mean quality will waste so much upon his
wedding dinner, as might have fed him and his all the year ; and
so much upon his wedding garment, as happily might have
clothed him all his life. Surely the devil danceth at such a mar-
riage, Christ is not present.
Christ is invited unto a { Prayer,
wedding two ways ; by ^ Good intentions in that enterprise.
First by prayer.
Every regenerate man is " God's house :" and God's house is
called " the house of prayer." I know that text is expounded by
Christ of the Temple material ; yet it may not unfitly be con-
strued of the temple mystical. If then every good man be a
priest, as St. Peter calls him ; a church as St. Paul terms him, it
is meet he should undertake no business, especially such a main
matter as marriage, without often and hearty prayer.
240 SECOND SUNDAY AFTER EPIPHANY.
Secondl)'^, Christ is f 1. Avoiding of fornication: 1 Cor. vii. 2.
called to our wedding j 2. Procreation of Children : Gen. i. 28. " to be brought
by good intentions in \ up in instruction, and information of the Lord :"
this enterprise; which | Ephes. iv. 6.
are principally three: [3. Mutual consolation aid comfort : Gen.ii.18.
If a man, in the fear of God, undertake this honourable estate,
for these good ends, he calls, as it were, Christ and God to his wed-
ding : but he that marrieth unadvisedly, lightly, wantonly, like
brute beasts having no understanding, doth invite Satan and his
revellers, and then no marvel, if that which was ordained for his
help, turn to his hurt.
'• And his disciples." Christ was invited for his mother's sake,
the disciples, for Christ's. They went, but were invited.
Here I might remember S. Jerome's advice to Nepotian : The
feasts of worldly minded men should be shunned, specially of
those who are puffed up with honours. The clergyman is soon
contemned who is often asked and never refuses to go. Never
solicit ; and if invited, rarely accept.
Epiphanius is of opinion that Joseph was dead before this time,
because there is no mention made of him in the G-ospel, after his
going up to Jerusalem at the Passover, Luke ii. therefore no mar-
vel if he were not bid with Christ and his disciples.
Divines have rendered sundry reasons, why Christ and his com-
pany being invited came to this wedding.
First, (as our Church doth speak) to beautify with his presence
this holy calling ; He wished to confirm the nuptials which he
had ordained. And it was exceeding fit that Christ should work
his first miracle, for the confirmation of Grod's first ordinance.
Secondly, to manifest his humility, vouchsaving to visit the
meanest.
Thirdly, to certify the spiritual marriage between the Church
and himself: Severus Antiochenus orat. 161, ut citatur in Graec.
eaten, et a Maldonat. in locum.
Fourthly, that he might act this miracle at this solemn
celebrity.
We cannot now feast Christ in his person ; but we may feed
him in his ministers, in his members. Invite therefore the good
man, the poor man, as Job saith, " If I have eaten my morsels
alone, and the fatherless have not eaten thereof." As Amos com-
plained of the rich gluttons in his time, "devouring the lambs of
THE GOSPEL. 241
the flock, and calves out of the stall ; drinking wine in bowls,
and anointing themselves with the chiefest ointments, and singing
to the viol : but no man (saith the Prophet) is sorry for the afflic-
tion of Joseph." If thou wilt feast Christ, invite the disciples,
invite Mary, the fatherless, the widow : for he protests openly,
" whatsover is done unto the least of my brethren, is done unto
me."
"And when the wine failed." Want at a wedding doth inti-
mate the discontentment and vanity of earthly pleasure, " that
even in laughing the heart is sorrowful, and the end of mirth is
heaviness:" Proverbs xiv. 13. Ecclesiastes ii. 1.
We need not dispute curiously whether this want was oc-
casioned either by the poverty of the parties inviting, or by the
riotous intemperance of the guests invited, or by the lavish negli-
gence of the servitors, or by the multitude of acquaintance who
came, not called, as it is usual at such meetings : it is enough
for us to know that it came to pass by Grod's all-seeing providence,
that our Saviour might manifest his glory. For, as it is said of
him that was born blind, John xi, " Neither hath this man sinned,
nor his parents, but that the works of G-od should be showed on
him :" so neither the master of the feast, nor the guests, nor the
servants offended in that the wine failed ; only this happened for
our good, and Christ's glory.
" They have no wine." This speech is grounded upon faith,
hope and charity. Faith, in that she believed Christ was able ;
hope, being thoroughly persuaded Christ was willing miraculously
to supply this want : Her words are but three, " vinum non
habent :" an indicative short narration : not an optative long
oration. Hereby teaching us, that albeit in regard of our misery,
nothing can be said too much ; yet in respect of Christ's mercy,
one word is enough, as being more willing to relieve than we to
request.
Lastly, this is a demonstration of her charity ; being solicitous
for her good friends, accounting their want her woe. For if one
memxber of Christ's mystical body suffer, all suffer with it : and
therefore the good Virgin, out of sympathy, perceiving the wine
would fail, cried unto her son, " they have no wine."
She could not but be full of pity, who carried in her womb nine
months the G-od of compassion. If a man hold an apple in his
hand all the forenoon, he will smell of it all the afternoon. Mary
242 SECOND SUNDAY AFTER EPIPHANY.
did inwoinb the father of mercies : her bowels therefore must
needs be very compassionate. As Mary to Christ, " they have no
wine ;" so I to yon, " the poor have no corn." For their supply
(Grod be thanked) as yet we need no miracle, but only your mercy.
St. Peter said to the begging cripple : " Silver and gold have I
none, but such as I have that I give thee. In the name of Jesus
Christ rise up and walk." But our lives, if not our lips, utter the
contrary ; compassion and ])ity have wo none, but goods and corn
which we have, give we not.
Julius Caesar gloried in nothing so nmch as in pardoning his
enemies, and gratifying his friends. He did believe as a Pagan,
but work as a Christian : but I fear many believe like Christians,
but live like Pagans. ^
The subtle disputant presseth his adversary with two premises,
that he may bring him to an absurd conclusion. Satan is the
most cunning sophister, he doth " praemittere duo, delicias et di-
vitias." Now we must deny the first proposition flatly, and dis-
tinguish of the second. And this distinction must be a division,
and this division Christ's division: " Divide pauperibus," Give to
the poor.
Master Tindall being a diligent peacher, and a great student,
allotted two days in every week, Monday and Saturday, to visit
the sick and to relieve the poor, which he termed his own days
of pastime ; a sweet recreation (as Ambrose speaks) to benefit
ourselves in helping others. In our time we want such women as
Mary, such men as Tindall, &c.
If any shall demand how Mary came by this faith, hope, charity ?
how she believed Christ to be Clod, and able to do wonders ?
Answer is made, first, that she might understand this by divine
revelation : " He shall be great, and shall be called the Son of
the Most High : and he shall reign over the house of Jacob for
ever, and of his kingdom shall be no end."
Secondly, by the preaching of John the Baptist, openly pro-
claiming Christ to be the Lamb of God who takes away the sins
of the world.
Thirdly, by the diligent observation of Christ's doctrine both
abroad and at home : for the text saith in the second of St. Luke,
" that Mary kept all those sayings and pondered them in her
heart." Where by the way note, what an excellent thing it is to
mark the words of the preacher, and safely to lay them up in our
THE GOSPEL. 243
heart as in a treasure house, that as occasion is offered at any
time, they may be ready for our use.
" What have I to do with thee ?" There is some difference be-
tween the Protestants and Papists about this answer, which seems
exceeding hard and harsh. I will therefore follow St. Augustine's
exposition, as an indifferent judge between them both : He who
was engaged in a divine work, did not know his human parent.
" What have I to do with thee ? " To wit, in this business. I
had mine human weakness from thee : but to work miracles is a
divine power ; and therefore why should I respect my mother in
matters appertaining to the commission of my Father ? as it is in
this day's Epistle ; " Let him that hath an office wait on his
office." Hence we may learn, that respect of kindred ought not
to be the principal motion in doing our duty, but God's glory ;
neglecting father and mother, wife and children, brethren and
sisters, and our own life, to do the will of our heavenly Father.
It is the characteristic of piety to be impious for the Lord.
Secondly, this doth show that Grod defers our suits until his
good hour.
Thirdly, Christ answered roughly, lest we should account his
mother luediatrix and advocate. For he foresaw the superstition
of popery, making Mary the Queen of Heaven, and assigning
greater dignity to the Mother than to the Son. For whereas
G-od's kingdom consists of his justice and mercy, the Papists at-
tribute the greatest part, which is mercy, to Mary, making her
high chancellor, and Christ, as it were, chief justice : so that a
poor client may well appeal from the tribunal of God, to the
court of our Lady. The whole Church doth sing,
" Jubefilio Oh ! blessed Virp^in. direct thy Son,
0 fcBlix puerpura To expiate our guilt, and it is done.
Nostra plans scelera ; With mother's power conamand,
.Jure matris impera And he, our substitute, will stand,
Redemptori." — Cassander.
Behold their new Pater noster, answerable to Bonaventura's
Psalter. It is their own for the matter, albeit as yet they are in
my debt for the form.
" Our Mother, who art in heaven." Oh mother ! who ever
showest thyself a true mother, better than ten mothers, we there-
fore praise thee. Postil. cathol. con. 2 Dom. 3, (Ribera comin.
post nativit.,) 6, Michae. Numb. 15, Bonaventura in psalterio vir-
ginis ad hymnum Ambrosii.
244 SECOND SUNDAY AFTER EPIPHANY.
" Hallowed be thy name." A name of such power, that, when
invoked. Heaven smiles, hell trembles ; a name, ineffable in itself,
that every knee should bow at it, in heaven, on earth, in hell.
Idiotus D. Morton, apolog. lib. 1, cap. 67, ex Vega. com. in Apoca-
lyp. 12.
" Thy kingdom come." For thou art queen in heaven and mis-
tress of earth, (as the few learned and the multitude of unlearned
agree).
" Thy will be done." For thou canst command thy Son, who
is almighty. (So Bonaventura says and the Church teaches).
Happy are those who fear our Lady, and happy all who learn to
do thy will. Bonaventura et D. Fulk. in 1 Tim. 2, Ecclesia :
Psalter, virgin. Psal. 127.
" Grive us our daily bread." For all things are sought from
one mother. As if Christ, the Son, were always a child. Lady !
our eyes look to thee ; send us meat and bread. Erasmus col. de
peregrinat. religionis ergo. Psalter, virgin.
" Forgive us our trespasses." For thou art the mother of mercy
and pity, the queen of mercy. Bonaventura, serm. 2 de Maria.
Bellarmin. de beatitudin, sanct. cap. 17.
" Lead us not into temptation." For thou art the source of our
safety. Therefore, oh mariner ! in every danger of the sea look
to her star, invoke and pray to Mary. For she is the sheet anchor
of the ship. She is the ark, in which man is safe from danger.
Lexicon Theolog. Altenstaig. in verb. Maria. Bonaven. tom. 3,
p. 390.
" Deliver us from evil." Do thou protect us from enemies
and receive us in the hour of death. (See the song of the
Church). All who travel and are heavy laden come to thee, and
thou givest rest to their souls. I pray thee, most serene virgin,
that in the terrible and fearful judgment, thou wilt free me, and
protect me from the punishment of hell. Bellarmin. ubi supra,
Bonavent : sicut Chemnitius 3, part, examin. pag. 149, Hortulus
animse. p. 163.
" For thine is the kingdom and the power and the glory."
Praise God, and his virgin mother. In librorum Epilogo, papico-
lae, virginioolae .
One writes of Adrian, with flattery; " Trajectus plants, Lova-
nius waters, Caesar gives the increase," (another writes below,)
" meanwhile, G-od does nothing."
THE GOSPEL. 245
So say I, if Mary is our mother, lady, queen, mediatrix, patron
and Saviour ; then Christ, the only Mediator between God and
man, does nothing for us : he is a Mediator mediated. A Me-
diator taken away ; in his place Mary succeeds, she is invoked as
an advocate. Consule Melancthon. apolog. confess. Augustan.
Tit. de sane, invocat.
" 0 woman." Hence the Montanists and Valentinians absurdly
gather, that Christ was not the Son of Mary ; yet (as Augustine
notes) even the same Evangelist in the same place, calls her again
and again, the Mother of Jesus. Our Saviour happily called her
woman, not mother, to signify that he was greater than her child ;
that his elect people might acknowledge him to be the Son of God ;
as they knew he was the son of Mary : or woman, because then a
widow.
" Mine hour is not yet come." Some read this clause with an
interrogation ; Is not mine hour yet come ? Am I not yet of suffi-
cient years and discretion, to manage my business without your
direction ? The hour is now come, wherein you must obey my
commands, as I have submitted myself heretofore to yours.
Others interpret this of his passion, according to that of our
Evangelist, chap. vii. 30. " IMo man laid hands on him, because
his hour was not yet come." As if Christ's meaning were this : In
miracles acted by the finger of God, I have nothing to do with
thee : but when my weak flesh which I took from thee, shall be
crucified, in that hour I will acknowledge you to be my mother.
And so we read, John xix. 25. " Then stood by the cross of Jesus,
his mother: and when Jesus saw his mother, and the disciple
standing by, whom he loved, he said unto his mother ; Woman,
behold thy son."
But it is expounded most aptly, that it was not yet an oppor-
tune time to work the miracle, because the want of wine was not
generally perceived and manifested. It is God's hour when we
most need. "When all men and means are wanting, God is a pre-
sent help in trouble.
This one clause then insinuates our Saviour's power, providence,
wisdom, pity, piety.
" Power." For no man hath an hour. " Times and seasons are
put in God's own power only." Whereas therefore Christ saith,
"Mine hour;" he doth evidently demonstrate, that he is creator of
years, and eternal clock-keeper of time.
246 SECOND SUNDAY AFTER EPIPHANY.
" Providence." For it came not to pass by fate or fortune, but
by disposition divine ; determining from all eternity, both what,
when, and where Christ should suffer and do.
" "Wisdom." Performing this act of wonder in the right quando^
when it might procure the greatest good to men, and glory to God.
"Pity." For hereby the new married conceived hope, that he
would relieve their want in his good hour.
" Piety." Towards his mother, not absolutely denying, but
only deferring her suit for a time. It shall come, though as yet
not come.
" His mother said unto the ministers, Whatsoever he saith unto
you, do it." She was not offended or discouraged with Christ's
answer, but believed his word, and submitted herself to his will :
a notable precedent of faith and obedience ; teaching us in all
afflictions of body and soul, wholly to stay ourselves upon his gra-
cious promises. In a word, it is a good rule to be followed in all
things ; hear him ; in all the works of thy calling, whatsoever he
saith unto thee, do it ; not only believe, but do.
"And there were standing there six water pots of stone." The
relation of the miracle itself contains in it a most lively picture of
the Church militant, subject even in her greatest happiness to
much want and woe : but Christ that keeps Israel doth neither
slumber nor sleep ; he knows her works, and in the midst of her
wants, even when she thinks herself forsaken, hears her prayers
and turns her water into wine, giving her a garment of gladness
for the spirit of heaviness.
The fathers and friars abound with other allegories. He that
lists may read, August, tract. 9, in Joan. Bernard, ser. 2, post octav.
Epiphan. Rupert, comment, in Joan. lib. 2. Luther, postil. major.
Dom. 2, ab Epiphan. Ferus ser. 9. Dom. 2, post Epiph. Pontanus
bibliothec. con. tom. 1, fol. 222, 223, &o.
I did always think of glosses, as Augustine of graces ; one man
edifieth his hearers with many, though mean notes ; another with
few, but fit ; short, but sweet. I pass therefore from the miracle,
to the consequent and effect.
i 1. The manifestation of Christ's glory.
The which is twofold : < 2. The confirmation of his disciples'
( faith.
Christ in his morals instructed us to live well; in his miracles
to believe well. And therefore this fact increasing the disciples'
THE EPISTLE, 247
faith, and illustrating his honour, " Omne tulit punctum, quia
miscuit utile dulci."
'Tis he! the Cliiist ! and every doubt is hushed.
The conscious water saw its God, and bkished.
THE EPISTLE.
Rom. xii. 6. — " Be not wise in your oivn opinion.'''' cVc
St. Paul exhorts us in this Epistle, not to hurt, but rather help
our enemies.
[ Wisdom : " Be not wise in your
Concealing that j own opinion."
which is good; as j Sanctimony : "Provide things
[Not to J [ honest in the sight of all men."
hurt by Rendering that which is evil : ver. 17, " Recompense
no man evil for evil:" and ver. 19, "Avenge not
yourselves" &c.
Peace : ver. 18, " If it be possible,
live peaceably with all men :" v,
20, " If thine enemy hunger,
feed him."
Patience : v. 21, " Be not over-
come of evil, but overcome evil
with good."
" Be not w ise." Not^in yourselves, nor only wise to yourselves :
not in yourselves and your own conceit. " If any man among
you seem to be wise, let him be a fool that he may be wise."
" Seest thou a man hasty in his matters and haughty ; there is
more hope of a fool, than of him." It is recorded as a great fault
in Charles Duke of Burgundy, that he seldom asked, and never
followed the counsel of others. On the contrary, " Moses, a man
learned in all the wisdom of the Egyptians, and mighty both in
words and deeds," obeyed the voice of his father-in-law Jethro,
doing according to his advice : Exod. xviii. 24. Saul hearkened
unto the counsel of his servant : 1 Sam. ix. Agamemnon in
Homer, wished for ten Nestors. Alexander Severus never deter-
mined any thing of moment without twelve or twenty judicious
lawyers. It is a great part of wisdom, yea the first entry to
But to help by preserving :
248 THIRD SUNDAY AFTER EPIPHANY.
knowledge, " scire quod nescias," not to be too wise, or in our
opinion so wise that we neglect others' help. The Pope in this
respect (as RoderigOj Bishop of Zamora, well observes) is most
unfortunate. For though he hath all things at command, yet
evermore stands in need of one thing, to wit, a faithful counsellor.
The Romans at this time being lords of the world, were puffed
up exceedingly with the greatness of their gifts, and largeness of
their empire : Paul therefore did often (as Chrysostom notes) in-
culcate this exhortation, in this chapter twice, that it might be
remembered once.
The men of England, yea the women of England, abusing the
great light of the Gospel, and long peace, are grown so wise, that
many will take upon them to teach even their- most learned
teachers : and therefore we must again and again preach and
press this one lesson : " Be not wise in your own opinion." Let
no man presume to know more than is meet for him to know ; but
so judge of himself that he be gentle and sober, according as G-od
hath dealt to every man the measure of faith.
Or as another expounds it ; be not wise to yourselves : but as
Solomon speaks, " Let thy fountains flow forth, as the rivers of
waters in the streets :" according to the measure of grace, pro-
ceeding from the fountain of goodness, communicate thy wisdom
to others ; hide not thy talent.
To one is given by the Spirit thfi word of wisdom, as the greater
light, unto another the word of knowledge, as the lesser light, unto
another prophecy, unto another faith, unto another diversity of
language, as stars in the firmament of the Church. Our light
then must shine before men, and we must w^aste ourselves for the
STood of such as are in God's house. "The candle must not be
put under a bushel, but on a candlestick." If thou wilt be only
wise to thyself, thou shalt at last turn fool. For as water stand-
ing still is soon puddle : so the gifts of the mind not employed are
impaired. Africanus said truly, that use begat wisdom. " Use
begat me, memory brought me forth."
Let us not then enclose truth and the knowledge thereof; it is
common. If we make it private, we shall be deprived of it. As
Augustine sweetly : \Ye shall not lock it, lest we lose it. Wlien
Christ ascended up on high he gave gifts to men, among others
the gift of wisdom, for the gathering together of the saints, for
the work of the ministry, for the building up of his mystical
THE EPISTLE. 249
body. Wisdom then is not given only for thyself, but for others,
among the rest even for thine enemies, that the Lord G-od might
dwell among them.
Secondly, we may not conceal our sanctimony. " Provide
things honest in the sight of all men." As Paul expounds Paul,
" Grive none offence, neither to the Jews, nor to the Grrecians, nor
to the Church of God." For as a man must have care of his con-
science before God ; so likewise of his credit before men.
Some provide things honest : —
Before men, but not before God, as the vain-glorious hypocrites,
Herod within, John without : painted tombs, as Christ aptly :
Before God, but not before men; as the malcontent and indiscreet
professor, by whose example the name of God is often blasphemed :
Neither before God nor men: as the shameless ruffians and
atheists of the world, " whose glory is their shame, delighting
in doing evil, and boasting of iniquity ;" reputing dishonesty no
dishonour, but the top of their gallantry. So St. Augustine writes
of himself before he was saint:
Both before God and men; as Elizabeth and Zachary, who were
just before God, and unreprovable before men : so must every
Christian abstain, so far as he can, " from all appearance of evil :"
yet this honest care of our carriage must not be to please men, but
only to praise God, As St. Peter interprets St. Paul : " Have your
conversation honest, that they which speak evil of you, as of evil-
doers, may by your good works, vdiich they shall see, glorify God
in the day of the visitation." Let your light (saith Christ) shine
before men ; not only that they may see your good works, but also
that seeing they may glorify your Father which is in Heaven.
Good works, although they are pleasing to men, were not done to
please men, but to glorify God. They first redound to God's
glory and then to man's pleasure.
As we may not conceal from our enemy wisdom and knowledge
which are good : so much less render evil. "Recompense to no
man evil for evil." A magistrate may punish a malefactor, and so
"pro malo culpae," render "malum poenae." But this is not to
recompense evil for evil, but good for evil : because corrections and
directions, as well to the seer as sufferer : the flesh is destroyed,
that the spirit may be saved. A magistrate then may render evil
for evil : but a private man out of a private grudge, may not
avenge himself, but rather "give place to wrath."
17
250 THIRD SUNDAY AFTER EPIPHANY.
The which may be construed of our own wrath, adversary's
anger, and Grod's judgment.
Of our own wrath, as Ambrose : Resist thy anger^ if able, if not»
perish. An hasty choleric man is like one that dwells in a thatched
house, ^^'ho being rich in the morn, through sudden fire is a beggar
ere night. It is extreme folly to do anything in a fury; but wis-
dom to give place and space to wrath. It was an excellent decree
of Theodosius, enacted by the counsel of St. Ambrose, that execu-
tion after a severe sentence should be deferred thirty days : that
all heat of contention allayed, if need require, the severity of the
censure might be qualified and moderated.
Secondly, this may be construed of our adversary's anger: for
as thunder and guns hurt not anything which yields unto their
fury, but only that which is hard and stiff; so the raging and
roaring of our foes are best quelled by patience. Turn to the
brawling cur, and he will be more fierce ; but ride on neglecting
him, and he will soon be quiet. You may turn the proverb : By
enduring an old injury, you shun a new one.
Thirdly, this may be construed of G-od's judgment, and that
most fitly ; for to Grod only vengeance belongs, and he will avenge
our cause. The malicious man in reviling thee, doth treasure up
wrath against the day of wrath, and therefore give place to God's
wrath : " Cast all your care on him, for he careth for you."
Yea, but may we not complain to the magistrate for redress of
injuries? Yes, surely, for he is God's lieutenant on earth, and
therefore the vulgar Latin, "vosmetipsos defendentes," is insufli-
cient, as our divines have well observed : and the Rhemists have
Avell mended it, reading as we do, '''revenge," or, "avenge not
3^ourselves," For we may be so wise as serpents in defending
ourselves, however so innocent as doves in offending others. He
that commits his cause to the magistrate, gives place to divine
judgment : for all superior powers are God's ordinance : but who-
soever avengeth his own quarrel, steps into the prince's chair of
estate, yea God's ovv'n seat, dethroning both, and so disturbs
heaven &,nd earth.
Here then is no place for duel ; a fault (as it is used in England,
the Lower Countries, especially France, w^here within ten years
six thousand gentlemen have been slain, as it appears by the king's
pardons, for every punctilio of honour, falsely so called) against
not only the rules of reason and religion, (as Bernard notably ;
THE EPISTLE. 251
what error is so stupendous, what madness so insufferable as this ?
It admits of no conditions except to fight ; it is either death, or
crime. For the slayer commits a deadly sin, and the slain pe-
rishes eternally,) but even against the principles of that art.
As a Christian may war in love, so a Christian must jar in love ;
so contend with his adversary before the lawful judge, that the
party cast in the suit may be bettered, if not in his money, yet in
his manners, and Satan only conquered : that he, who is conquered,
may conquer, and the Devil alone be worsted. Otherwise when we
sue for our right out of rancor and malice, we commit not our case
to Grod and his deputy the Prince, but make them both our deputies,
our instruments of revenge ; the which is such an horrible crime,
that Paul calls it a " mystery of iniquity," 2 Thess. ii. 7. I say,
this secret exalting of ourselves above all that is called God, using
sovereigns as servants in our private quarrels, is to play the Devil
and the Pope.
We may not then dissemblingly, but simply give place to wrath.
A hard saying, and therefore Paul doth sweeten it with a loving
term, «;'/<3«^5jra/, " dearly beloved : " as if he should speak thus, It is
my love, that I write so much against malice : not for your hurt,
but for your eternal good. If you will not believe me, believe
Grod himself, who saith in his holy word, " Vengeance is mine, I
will repay, saith the Lord."
Grod doth revenge the quarrel of his children upon the wicked
in this, and in the world to come. In this life, so the children
who mocked his prophet Elisha, were rent in pieces with bears, 2
Kings ii. So when Jerusalem had killed the prophets, and stoned
such as preached unto her, Almighty Grod was wroth, and sent
his warriors, and destroyed those murderers, and burnt up their
city : Matt. ii. 7.
Three shameless ruffians accused Narcyssus, a reverend and
holy bishop, of a most heinous crime, confirming their accusation
with imprecation : the first wished if it were not so, that he were
burnt : the second, that he might die of the jaundice : the third,
that he might lose his eyes. And afterwards in process of time,
the first had his house set on fire in the night, and he, with all his
family, was burnt : the second had the jaundice from the crown of
the head to the sole of the foot, whereof he died uncomfortably :
the third, seeing what was befallen these twain, repented, and
confessed the conspiracy ; yet for all that he lost his eyes, _
252 THIRD SUNDAY AFTER EPIPHANY.
Earl Godwin swearing at table before the King, that he did
not murder Alfred, after many words in excusing himself, said :
''so might I safely swallow this morsel of bread, as I am guiltless
of the deed." But so soon as he had received the bread, forthwith
he was choked.
Again, God rewards the wicked in the world to come ; " Depart
from me ye cursed into everlasting fire, prepared for the Devil
and his angels. For as I was an hungered, and ye gave me no
meat ; I thirsted, and ye gave me no drink," &c. If they shall
be punished who did no good, how shall they be tormented who
render evil to the members of Christ ? If negligent Dives be tor-
mented in hell, for omitting only the works of mercy, what shall
become of violent Dives, for committing the works of cruelty ?
Some sinners are punished only in this life, as poor Lazarus,
and that incestuous Corinthian. Others only in the life to come,
as the rich glutton, who, while he lived, had the world at will.
Others are both tortured in this life and tormented in the next ;
as the filthy Sodomites, who for their burning lust, had here
" sulj)lmr(;uin igncm," and shall have there " gehennalem ignem."
Or as SalvJunns, lib. i. de gubernat. Dei, God sent upon them in
his life, hell from heaven.
Wherefore seeing Almighty God doth revenge our quarrel,
cither immediately by himself, or mediately by his ministers and
warriors, even all his creatures in Heaven and earth ; it is both
faithless and fruitless for ourselves to right ourselves. It is faith-
less not to believe that the Lord will deal with us according to
his word, who promised by the mouth of his holy prophet ; " With
thine eyes shalt thou behold and see the reward of the ungodly."
Fruitless, for as much as it is a fearful thing to fell into the hands
of the living God, whose little finger is heavier than our whole
hand.
" If it be possible, so much as in you is, live peaceably with all
men." We umst seek peace, yet under these conditions ; If it be
possible, and as much as in us is. For we cannot have peace
with some men ; and we may not have ])('a(:e in some matters.
See Ser. on the first lesson for the next Sunday, joined to the
Gospel and Fipistle.
" If thine enemy hunger, feed him." There are degrees of
love ; " Do good to all men, especially to them which are of the
household of faith." Among the faithful, the nearest ought to be
THE EPISTLE. 253
dearest unto us ; a wife, father, child, ally, neighbour, friend, is
to be respected more (cscteris paribus) than a stranger or an
enemy : yet in case of necessity, thou must feed thy foe, blessing
him that did curse thee. By the civil laws, he that bequeaths a
man nourishment, intends he should have bed and board, apparel
and dwelling. In like sort, G-od enjoining us in his Testament
and last AVill to feed our enemies, includes also, that we must
harbour them, and clothe them, and, according to their several
necessities, every way relieve them.
"In so doing thou shalt heap coals of fire upon his head." I
find two constructions of these words ; one bad, another good.
It is a senseless sense, to say by well doing, thine enemy not
deserving it, thou shalt heap coals of fire upon his head ; increase
Grod's heavy judgments against him. Our Apostle's intent is to
move men unto charitable works even toward their enemies :
hereby to do them good and to purpose the same. But if that
were the meaning, Paul should teach us how to be revenged ;
and in show of doing kindness, to work mischief ; pretending
good, intending evil.
The better construction is : In so doing, thou shalt either con-
found, or convert thine adversary. Confound him in his conscience,
making him acknowledge, that thou art more religious, and more
noble minded than himself. So when Saul understood of David's
honest and honourable carriage toward him, he instantly brake
forth into this ingenuous confession ; " thou art more righteous
than I, for thou hast rendered me good, and I have rendered thee
evil." Or else thou shalt convert him to thyself. For "love is
strong as death, the coals thereof are fiery coals, and a vehement
flame." There is no greater provocation to love, than prevention
in love. He may not indeed prevent thee in love, but his heart
is hard indeed, who will not follow thee in love. Kind respect to
thy foe, shall blow the coals of his affection, and inflame his love
toward thee.
" Be not overcome of evil." We must have patience when we
cannot have peace, so we shall be more than conquerors, over-
coming without resistance, which is the most noble kind of victory :
or overcome evil with goodness ; that is, make the wicked good
by thy good example. We must manifest our love to the wicked
in winning them to God, not in fostering or flattering them in
their folly.
254 THIRD SUNDAY AFTER EPIPHANY.
THE GOSPEL.
Matthew vni. 1. — '' IVhejiHcwas come doicn from the Mountain,'''' ifc.
" Down from the mountain." First instructing his disciples,
and after, descending to the capacities of the people : teaching all
teachers hereby, to deliver high points unto the learned, and plain
principles to the simple.
" Behold a leper." In Christ, preaching and practice meet
together. So soon as he had said well, he proceeds for the con-
firmation of his doctrine to do well ; acting good works and great
works : good works of mercy, great works of miracle ; of mercy
in helping, of mercy in healing a leprous man present, and a
palsv man absent. Intimating hereby, that it is not enough to
talk of God's ways, except we walk in his paths, and manifesting
Himself to the world, that he was the Messiah of the world.
As if he should argiie thus : If you believe not my words, yet
credit me for my wonders. " I make the blind to see, the deaf to
hear, the lame to go." I cure all kinds of diseases, even with the
least touch of my finger, and least breath of my mouth. "I
heal the leper, I hear the centurion."
The leper was a Jew, the centurion a Gentile ; the leper poor,
the centurion rich ; the leper a man of peace, the centurion a man
of war. Insinuating hereby, that God is no accepter of persons ;
but that his benefits indifferently belong to men of all nations,
and all fashions.
"In Christ there is neither Jew nor Grecian, neither bond nor
free." Yet Christ did first cure the Jew, then the Gentile. For
salvation was offered, first, to the Jews ; he touched the Jew, but
cured the Gentile with his word. He visited Jerusalem in his own
person, but healed other nations by the preachers of his Gospel.
'^ Weakness of his body : " Sick, and sick of a
In the Leper leprosy."
two things are'^
remarkable : the I
rraith.
Adoration.
LVirtues of his luind :<( Wisdom.
I Patience.
L Confession.
In Christ also two things
are to be considered : his
C Mercy ; that would so readily.
. Might ; that could so easily cure this
f distressed lazar.
"A leper." All weakness originally proceeds from wickedness;
THE GOSPEL. 255
©ither from some' defect in our conception, or disorder in our con-
versation : as Mephibosheth had his lameness by falling from his
nurse : so every man his sickness by falling from the Lord. Christ,
who was free from sin, was also free from sickness : but unto men,
carrying about them bodies of sin, diseases are as it were a ser-
mon from Heaven, M'here Almighty Grod accuseth of sins, and
shows his wrath against sinners.
But the condition of a leper, as we read in the Law, was of all
other sick, most insupportable. First he must live alone, sepa-
rated from the fellowship of Gfod's people, as unworthy to come
into clean company. Secondly, he did wear four marks to be
known by ; his garments torn, his head bare, his mouth covered,
and he must cry, I am unclean, I am unclean. For grief whereof,
assuredly some pined away ; being forlorn in their sorrow, desti-
tute of all good comfort and company. Yet this leper, endued
with a lively faith, is not hopeless, howsoever hapless. For he
comes, and saith unto the great Physician of the world; " Lord, if
thou wilt, thou canst make me clean :" though he knew that his
sickness in the world's eye was incurable, yet he did believe that
unto Grod nothing is impossible. He felt his own misery to be
great, yet hoped Christ's mercy was more great: and therefore
comes unto him. If thou v/ilt, thou canst. A strong faith in a
weak body.
Faith comes by hearing : and the reason why this leper extra-
ordinarily desired to hear Christ, and hear of Christ, was his un-
clean disease : so that the weakness of his body, brought him unto
the Physician of his soul. Note then here with Paul, "that all
things happen for the good of such as are good." It was good for
David that he was in trouble ; good for Naaman that he was a
leper ; for his uncleanness brought him unto the prophet, and the
prophet brought him unto the saving knowledge of the true God.
It was good for Paul that he was buffeted by Satan, for otherwise
peradventure through abundance of revelations he would have
buffeted Grod.
Of all the herbs of the garden (as one wittily) rue is the herb of
grace. Many times our woe doth occasion our weal : for as pride
doth breed sores of salves, so faith on the contrary doth often make
salves of sores, altogether renouncing her own merit, and wholly
relying upon Christ's mercy.
The second virtue to be considered as a fruit of his faith, is ado-
256 THIRD SUNDAY AFTER EPIPHANY.
ration ; a spiritnal fee for a spiritual Physician ; as tlie bodily doc-
tor must be paid, so the ghostly prayed. He therefore worships
L Thought.
Christ, and that with all humbleness of < Word.
( Deed.
He comes to Christ as a vassal to his lord : "Lord, if thou wilt
thou canst." Out of the abundance of the heart the mouth speak-
eth : and therefore believing in his heart that Christ was the Lord,
willing and able to help, confesseth it also with his mouth : H it
be for my good, I am sure thou wilt: and I believe thou canst;
attributing all to Christ's might and mercy, nothing to his own
either worth or woe.
Uttering this also with humble gesture. For as St. Mark re-
ports, he kneeled, and as St. Luke, he fell on his face : teaching
us in prayer to fall down and kneel before the Lord our Maker.
He that worships Grod irreverently, shows himself not a Christian,
but a Manichee ; who thought God made the soul, but not the
body.
Place : not pressing to Christ on the
Mount, but expecting him in the
1 Til valley,
wisdom, who did observe^ ™. ^ . ^ .. ^i • , • , •
^ ^ p 1 imc : not interrupting Christ in his
sermon, or disturbing his auditory.
Person : speaking in a succinct style.
Thirdly, note the leper's
isdom, who di
circumstances of
" Lord, if thou wilt thou canst make me clean." Griving us to
understand, that in sueing unto men which are wise, and in pray-
ing God who is wisdom, we need not use many, but pithy words.
The fourth virtue is his patience, who was content, notwith-
Btanding his extreme misery, to stay God's leisure, and Christ's
pleasure : First, seeking the kingdom of God, and then desiring
that other things might be cast upon him, Li the first place
giving God glory, " Lord, if thou wilt, thou canst," Li the sec-
ond, praying for his own good: "Make me clean;" not as I will,
but as thou wilt, 0 Lord : prescribing neither the time when, nor
place where, nor manner how, but referring all to Christ, possess-
ing his soul with patience.
The last virtue to be regarded in this leper, is confession. He
knew the Pharisees hated and persecuted all such as confessed
Christ : yet he calls him Lord, and worships him as a Lord, and
THE GOSPEL. 257
proclaims him in the presence of much people, to be the Lord. It
is well observed, that God's omnipotent power and infinite mer-
cies are the two wings of our devotion, whereby faith in the midst
of all trouble mounts into heaven. Here the leper acknowledgeth
openly Christ's omnipotency : for he saith not " entreat God to make
me clean," but " if thou wilt thou thyself canst ; and therefore thou
art the very Christ :" neither doth he doubt of his mercy, for he
saith not, make me clean, but, "if thou wilt, make me clean." It
is enough to show my need, I commit the rest to thy cure, to thy
care. Thou canst do whatsoever thou wilt, and thou wilt do that
which shall be most for my good and thy glory.
This may teach us how to confess our wickedness to God, as
also to profess his goodness unto men. Our wickedness unto God :
for as Seneca truly, the first step unto health is to be desirous of
help. He refuses to be cured, who does not tell his case to the
physician. Our sins are a spiritual uucleanliness and leprosy, de-
filing the whole body, making our eyes to lust, our mouth to curse,
our tongue to lie, our throat an open sepulchre, our hands nimble
to steal, our feet swift to shed blood. It is therefore necessary wo
should manifest unto Christ our sores, that he may see them,
and search them, and salve them.
Again, by this example, we may learn to profess the faith of
Christ openly, though the kings of the earth stand up, and the
rulers take counsel against the Lord, and against his anointed.
Others haply think so, but dare not say so. Some peradventure
say so, though they think not so ; but I believe as I speak, and
speak as I believe ; " Lord, if thou wilt, thou canst make me
clean."
Hitherto concerning the patient ; I come now to the Physician,
in whom two things are observable :
1. His mercy, who would so readily,
2. His might, who could so easily cure such an incurable le-
prosy.
"And Jesus put forth his hand," He granted that cheerfully,
which the leper desired earnestly. The leper said, " If thou wilt,"
and Christ answereth, " I will," and as I will, I say, " be thou
clean;" and as I say, I do; "his leprosy was immediately
cleansed :" he spake the word, and it was done ; he commanded,
and it was effected, even with little moving of his lips, and touch
of his finger.
258 THIRD SUNDAY AFTER EPIPHANY.
Here then is comfort for the distressed soul : The leper calls,
and Christ heals him ; the centurion comes, and Christ helps him.
Other physicians are deceived often themselves, and often deceive
others ; and therefore we venture much, when we trust them a
little. The best physic (as one said) is to take no physic ; but if
we commit our cause to this heavenly Doctor, our venture is with-
out all perad venture : for he cureth all that callethupon him, and
easeth all that come unto him.
" Jesus put forth his hand and touched him." " Extending his
hand," this was an example of liberality, against the avaricious :
" he touched him," this was an example of humility, for the proud :
" saying, I will," this was an instance of piety, against his ene-
mies : " be whole," an instance of power, for the incredulous.
It was unlawful to touch a leper, as we find. Lev. xiv. In that
therefore Christ touched here this leper, he shows himself to be
greater than Moses, above the Law. When Elisha cured Naaman,
he did not put his hand on the place, because he was subject unto
the Law ; but Christ touched this leper as being Sovereign of the
Law. So Chrysostom, Ambrose, Theophylact, Ludolphus, and al-
most all others upon the place.
Secondly, note with Melancthon, that moral duties are to be pre-
ferred before ceremonial offices ; and therefore Christ neglects a
ceremony to save his brother, and that according to Grod's own
commandment, " I will have mercy, not sacrifice." The best gloss
upon the Clospel is faith, and the best exposition of the Law is love.
Christ therefore did ofiend the sound of the law, but not the sense.
Thirdly, this intimates that Christ was homo verus, and yet not
ho7)io mcrus ; a very man in touching, but more than a mere man
in healing with a touch. Ambrose pithily : He did touch the leper
to confute Maniehseus, denying him to be the very man ; he did
use the imperative mood, " be thou clean," to confound Arius, de-
nying him to be very Grod.
Fourthly, observe with Cyrillus of Alexandria, the preciousness
of Christ's humanity, the which united to the Gfodhead, is the sole
salve of all our sores ; his rags are our robes, his crying, our re-
joicing, his death, our life, his incarnation, our salvation.
Fifthly, with Aquine, to demonstrate that himself and none other
cured him, ])ecause himself and none other touched him.
Sixthly, with Calvin and Marlorat, Christ's humility, who did
THE GOSPEL. 269
vouchsafe not only to talk with, the leper, but also to touch the
leper. Accordmg to this example, we must learn not to loathe any
Lazarus, as the rich glutton in the Grospel, but rather (as it is re-
ported of Elizabeth, the king's daughter, of Hungary) to make
medicines for his maladies, and plasters for his wounds : in hu-
manity to relieve the distressed, in humility to kiss the very feet
of the poor. As Christ stretched out his hand to the leper, so we
should put forth our hand to the needy. "Let not thine hand
(saith the wise man) be stretched out to receive, and shut when
thou shouldst give."
Lastly, with Tertullian and others, how Christ in this action
respected not the letter, but the meaning, which is the soul of
the law.
Now the reason of the law forbidding the clean to touch the
unclean, was lest hereby they should be polluted. But Christ
could not be thus infected ; he therefore touched the leper, not to
• receive hurt, but to give help : so the text of Paul is to be con-
strued ; " Shun these," 2 Tim. iii. 5.
The novice may not be familiar with an old subtle fox ; but a
judicious divine may confer with a heretic, not to pervert himself,
but to convert his adversary : Christ may touch a leper, if it be
to heal him: and the minister of Christ may teach an heretic, if
it be to win him, and not to wound the truth.
" I will, be thou clean." " I will," if God will, is the style of
man, our will being subordinate to (rod's decrees, in whom we
live and move, and have our being. But " I will," is the style of
Grod only, who doeth whatsoever pleaseth him, in heaven, in
earth, in sea, Psal. cxxxv. 6. The commanding term then, " I
will," and imperative mood, "be thou clean," (except we read
the text with the spectacles of Arius) evidently prove, that Christ
is God Almighty.
" And immediately his leprosy was cleansed." This amplifieth
exceedingly Christ's greatness and goodness : first, in that he
cured this unclean person thoroughly, then in that he cured him
quickly ; for in all our suits unto men, we desire two things es-
pecially, that they deal soundly and roundly. Christ dealt so
soundly with this leper, as that he did expose his cure to the cen-
sures even of his adversaries the priests, of all, most ready to cavil
at his carriage, and mock his miracle : so roundly, so speedily,
that whereas ordinary physic must have time for operation, his
260 THIRD SUNDAY AFTER EPIPHANY.
extraordinary medicine wrought, as the text saith, " immediately,"
instantly.
" Jesus said unto him, tell no man." St. Mark reports that this
leper instantly published, the matter, and that in such sort, that
Jesus could not openly enter into the city, but was without in
desert places, and yet people came to him from every quarter.
Here then a question is made, whether it was a fault in the leper
or no, thus to divulge the miracle ? For Isaiah would have men
declare God's works among the people. David wished often, " 0
that men would therefore praise the Lord for his goodness ! " And
Christ himself said unto another, whom he cured, in the 5th of
St. Mark ; " Go thy way home to thy friends, and show them what
great things the Lord hath done to thee." Ludolphus answers by
distinction,
i Caution,
affirming that there is a trip/e precept of ^ Probation.
f Obedience.
Or, as Helvetius, Precepts of Obligation, Trial, and Listruction.
All the positive laws of God are obligatory ; the commandments
affirmative bind "semper," and the negative " semper, et ad sem-
per." The probatory precepts are to try us only. So God com-
mands Abraham to kill Isaac, intending hereby not to destroy the
son, but to try the father. Admonitory precepts, as here Christ
commanded the leper to tell no man : hereby teaching us in him
to shun vain glory ; for so most interpreters expound it.
This distinction is insufficient : as having no ffi-m ground in
the Bible. For when Almighty God enjoins a particular command,
for the trial of his people, contrary to the general scope of his law,
he doth at that instant dispense with the general, and the par-
ticular only binds ; as in the sacrificing of Isaac, " Offer thy son,"
was an exern})tion at that time from the law, " Thou shalt not
kill."
And as for admonitory precepts, how did this leper infallibly
know that Christ's command, "tell no man," was rather an in-
struction for others, than a prohibition unto himself? Where
seeing all Christ's injunctions bind, I subscribe unto their opinion,
who think this leper offended in publishing abroad Christ's benefit,
notwithstanding he did it affectionately and zealously. For we
must give thanks unto God, not as we will, but as he will : Deu-
teronomy iv, 1 ; John ii. 5.
THE GOSPEL. 261
Hence we may learn to temper our zeal with knowledge and
obedience : for "obedience is better than sacrifice," 1 Sam. xv. 22.
If any demand why Christ would have this miracle concealed :
I answer with Paul ; "0 man, who art thou which disputes
against Grod?" "If thou dispute with him, thou canst not
answer one thing of a thousand : " but he can render a thousand
answers unto this frivolous objection. As first, that there is a
time for all things ; a time wherein Christ would be thoroughly
known, and a time wherein he would not be known, because hia
hour was not yet come.
Secondly, It was needless to publish the miracle, seeing his
whole body made clean, was as it were turned all tongue to tell it.
Thirdly, it was absurd that the leper should boast he was clean,
before he was judged to be clean. Therefore Christ saith in the
next clause, " Go and show thyself unto the priest : " and then
being adjudged clean, tell whom thou wilt.
" Show thyself unto the priest." Interpreters observe divers
reasons of this command. First, to confirm the truth of the mira-
cle, when as the leper according to law shall be judged clean.
Secondly, that the leper might enjoy the benefit of his cure :
for he might not enter into the city before the priest had pro-
nounced him clean.
Thirdly, to condemn the priests, who taught, that Christ was
not an observer, but rather a transgressor of the law.
Fourthly, that as the law doth witness of Christ, and all the
sacrifices are types of Christ : so likewise the priests, expounders
of the law, might also witness, that Christ is the true Messiah of
the world ; that seeing this miracle, they might believe ; or in
not believing, be left inexcusable.
Fifthly, to magnify the calling and office of the priests, howso-
ever they were wicked wretches. Hereby teaching us not to vilify
that holy profession for the faults and infirmities of some ; Judas
crept in among the twelve.
Lastly, by this example, instructing us to do the greatest right
unto those who do us the most MTong. Go to the priests, albeit
they be thy mortal enemies, and do that respect which is incident
to their places and persons.
Here the Gospel and Epistle meet. Christ did not render evil
for evil, but overcame evil with goodness ; providing things honest,
not only before God, but also in the sight of all men ; avenging
262 THIRD SUNDAY AFTER EPIPHANY.
not himself, but giving place to wrath, having peace so far as
might be with all men.
The papists upon this clause build auricular particular confes-
sion unto the priest. The leper ought to show himself unto the
priest of the Old Testament : ergo, the sinner infected with spirit-
ual leprosy must confess himself unto the priest of the New
Testament.
Answer is made, that an argument drawn from allegories and
similitudes is of little or no force, except it be seconded by some
other evident text, whose natural and proper sense is agreeable
thereunto : but there is no such place, which either expresseth or
implieth auric vilar popish confession, and therefore " quod non
lego, non credo," (what I do not read, I do not credit).
M. Harding saith, that auricular confession is God's ordinance :
but when he comes to the point, his only confirmation is his own
bare affirmation : " We tell them that confession is an institution
of God, and not of man : " as if his tale should stand for Gospel,
in whom are found so many legends, and legions of lies.
Panormitan confesseth honestly, that it is not a divine consti-
tution, but a human tradition : and Maldonate writes plainly,
that many Catholics are of the same opinion, as namely Scotus
among the schoolmen, and the expounders of Gratian among the
Canonists.
If then a tradition, of what antiquity ? Beatus Rhenanus, a
Popish doctor, avoweth in his notes upon Tertullian's book de
Poenitentia, that this kind of confessing was unknown in the days
of TertuUian, who lived about three hundred years after Christ :
and it is noted in the gloss upon the decrees, and by Peter Lom-
bard, that it was not used in S. Ambrose's time, who lived four
hundred years after Christ. Erasmus, an indifferent man, affirms
peremptorily, that this manner of confessing to the priest secretly,
was not as yet ordained in Jerome's age. The Greek Church, as
Theodoras writes, hath no such custom. M. Harding himself is
constrained against his will, to confess that the terms of auricular
and secret confession arc seldom mentioned in the Fathers. A
greater clerk than he, saith never, in old time.
AVc may then justify Calvin's challenge, lib. 3. Institut. cap. 4,
sect. 7, that auricular popish confession, was not practised in the
Church, until twelve hundred years after Christ, instituted first
in the Lateran Council, under Innocentius the Third,
THE GOSPEL. 263
We read that there was in the Primitive Church, a godly disci-
pline, that such persons as were notorious sinners, were put to
open penance, and that by the direction of the bishop or pastor :
and such as voluntarily desired to make public satisfaction for
their offences, used to come unto the bishops and priests, as unto
the mouth of the congregation. But this confession was not con-
strained, but voluntary ; not private, but public : yet hence the
priests abusing the people's weakness, took their hint, to bring in
auricular confession upon peril of damnation. A cunning inven-
tion to discover the mysteries of all states, and all men, and to
enrich that covetous and ambitious See : for confessions evermore
make work for indulgences, and indulgences are a great supporter
of the triple crown.
The papists in this case fly from the Scriptures unto the Coun-
cils, from the Councils unto the Fathers, and from the Fathers
unto their last starting hole, miracles. Auricular confession is
God's ordinance (saith Bellarmine) because G-od hath wrought
many miracles at auricular confession. It is answered aptly, that
David saith not, thy wonder, but thy "Word is a lantern. Scrip-
ture without miracles are a good warrant ; but miracles without
text, are insufficient : for they were wrought by false prophets in
old time, by false teachers in our days.
It is observed by Tully, that bad orators instead of reasons use
exclamations : and so Bellarmine, for want of arguments, is fain to
tell a tale or two related by Bonaventura, Antoninus, and our good
countryman Alanus Copus ; all of which is no more, but " ask my
fellow whether I be a thief."
That private confession, as it is used among the papists, is nei-
ther necessary nor possible ; see Calvin. Institut. lib. 3, cap. 4.
Jewel defence Apolog. part 2, cap. 8, division 2. D. Morton Apolog.
Catholic, part 1, cap. 64. Master White, Way to the True Church,
pp. 157, 276, 227.
" Offer the gift." For the labourer is worthy of his hire. This
is a witness to the priests, that^is, their right and due by law. Yea,
though a priest do not labour, yet we must give unto Csesar the
things which belong unto Caesar, and unto Gfod the things which
appertain to Grod : the public ministry must be maintained, al-
though the ministers be never so weak, never so wicked.
" And when Jesus was entered into Capernaum, there came unto
him a centurion." This miracle doth second the first.
fFact of
In it I Christ:
observe ^
the j
I Faith of
the cen- -
turion
264 THIRD SUNDAY AFTER EPIPHANY.
Performing that fully, which the centurion de-
sired faithfully ; " his servant was healed in
the same hour :" verse 13.
\ Promising farther also, that other Grentiles, even
from all the quarters of the world, shall come
unto him, and " rest with Abraham, Isaac, and
Jacob, in the kingdom of heaven," verse 11.
Persuading Christ to cure his servant, verse
5, 6.
Dissuading Christ to come into ^ unfit.
his house because it was \ unnecessary.
Unfit; "I am not worthy that thou shouldest come under my
roof." Surely, this captain was a man of great worth, a devout
man, for he builded a synagogue ; a good man to the common-
wealth wherein he lived, one that loved the nation of the Jews, a
man of such a faith as that Christ found none so great in all Israel,
verse 10, a loving master to his servants, as this act declares, a
man of command and authority, verse 9, yet this great worthy
confesseth himself unworthy ; like the wheat-ear which hangs its
head down lowest, when it hath most corn. By this example learn
lowliness of mind. When the sun is right over our heads, our
shadows are most short ; even so when we have the greatest grace,
we must make the least show.
Unnecessary ; because Christ can help the distressed only with
his word, even one word, which he proves " a minori ad majus ;"
(I am a man under the authority of another, &c.) I am a man,
but thou art God ; I am under another, but thou art Lord of all ;
I have soldiers obedient to me ; for albeit usually men of that pro-
fession are rude, yet, I say to one, go, and he goeth ; unto another,
come, and he cometh ; and therefore sickness, which is thy soldier,
if thou speak the word only, will depart : say to the palsy, go, and
it will go ; say to thy servant's health, come, and it will come.
" I have not found so great faith." He might have remembered
in this noble captain, bounty, love, devotion, humility ; but he
commends faith most of all, as being indeed the ground of all ;
without which one virtue the rest are sin : Rom. xiv. 23. Heb.
xi. 6.
THIKD SUNDAY AFTER EPIPHANY. 265
THE EPISTLE.
RoM. xiii. 1. — ^^ Let every soul submit himself," cj-c.
.Proposition: Let every soul suLmit himself
( to the authority of the higher powers.
This Epistle consists j Reason : for there is no power but of God, &c.
of three parts ; a ^ Conclusion : wherefore ye must needs obey,
/ giving to every Man his duty ; tribute to
V whom tribute, &c.
The proposition is peremptory, delivered not narratively, report-
ing what others hold meet ; but positively, importing what God
would have done ; not advised only by Paul, but devised by Christ,
as a command, in imperative terms, expressly ; Let every soul be
subject. In which,
, _ .. r To submit ourselves.
Observe the i ^^^^\*.^ i °/^ *^'' } Belonging indifferently to all ;
I c[ua 1 y j u y i -^^^ every soul, &c.
" Let every soul." That is, every Man : putting the principal
part for the whole. So Gen. xlvi. 27. " All the souls of the House
of Jacob, which came into Egypt, are seventy :" that is, as Moses
expounds himself, Deut. x. 22, seventy persons. If any demand,
why Paul said not, let everybody, but every soul ? Divines an-
swer fitly, to signify that we must obey, not in outward shows only,
but in truth and in deed ; "Not with eye service, but in singleness
of heart."
This universal note confutes as well the seditious Papist, as the
tumultuous Anabaptist. The Papist, exempting Clergymen from
this obedience to secular powers : a doctrine not heard in the
Church a thousand years after Christ.
Bernard, out of this place reasoneth thus with an Archbishop of
France : " Let every soul be subject :" if every, then yours : I pray,
who doth except you Bishops ? So Chrysostom, Theodoret, Q^cu-
menius, Theophylact, upon this text expressly : Clergymen are
not excepted ; ergo, not exempted,
Gregory the Great, one of the most learned Popes, allegeth this
gloss : Power (saith he) over all men is given to my Lord Mauritius
the Emperor, from heaven : and lest any should imagine Priests
exempted, he saith in the same place, to the same Prince : " I
19
266 THE EPISTLE.
liavc committed my priests to vour hands." And Epist. lib. 2, Epist.
103. " Christ hath appointed Mauritius to be ruler, not over sol-
diers only, but over priests also."
Justinian, T\'ho favoured the Church, and of all other emperors,
enlarged most the privileges of Churchmen, enacted this law : "Let
no Bishop be brought or presented against his "will, before the
Captain or Civil Judge, unless the Prince shall so command."
Our Saviour Christ, the best interpreter of God's law, doth show-
both by precept and practice, that Clergymen owe subjection and
loyalty to the civil Magistrate. So Bernard writes : Howsoever you
Bishops hold yourselves free, yet Christ aliter jussit, aliter gessit.
"He taught otherwise," Luke xx. 25, speaking unto Priests;
" Give to Cffisar the things which are Caesar's." He wrought
otherwise : for being a Priest and a Prophet, he submitteth himself
to the Boman Magistrate, confessing the President's power to be
from heaven.
His Apostles did tread in their Master's steps, Acts xxv. Paul
appealed unto Cresar, and appeared before Csesar, as his lawful
governor. Saint Jude detested them for false Prophets, who " de-
spised government, and spake ill of those that are in authority."
Saint Peter exhorted all men " to submit themselves unto God's ordi-
nance, whether it be to the King, as to the superior, or unto the
governors, as unto them that are sent of him for the punishment
of evil doers, and for the praise of them that do well."
I will not write Iliads after Homer, nor dispute this point after
those reverend Fathers of incomparable judgment and industry,
Jewel, Bilson, Andrews, in dispari genere par laus — "of equal
worth, though of different parts." Each of them have fought the
battle of the Lord valiantly : the first with a sword : the two latter
have stabbed the Pope's Supremacy with a dagger, even to death.
Secondly : Libertines and Anabaptists are confounded by this
universality, who think themselves free from all laws. In Germany
they would have framed a politic body, like the body of Polyphemus,
without his eye ; or like the confused Chaos in old time, when height
and depth, light and darkness were mingled together. Our Apostle
teacheth here, that some must be subject, others sovereign ; some
low, some high ; some rule, some obey : popular equality is the
greatest inequality, void of all name, nurture, and nature of a
common weal.
The ground on which Anabaptists have framed their anarchy, is
James ii. 1. " My brethren, have not the faith of our Lord Jesus
in respect of persons." If no respect of persons, no distinction ;
FOURTH SUNDAY AFTER EPIPHAXY. 267
if no distinction, -why should there be difference between bond and
free, prince and people? Answer is made, that St. James saith
not, "have no respect of persons ;" but, " Have not the faith of
Christ in respect of persons ;" as he doth interpret himself in the
verse following, he speaks of grace not of place. • All men are
fellows in regard of the common faith and spiritual grace : but all
men are not fellows in respect of authority and place ; for some be
parents, others children ; some masters, others servants ; some com-
moners, others commanders.
Beasts and devils observe order. Cyprian, De Yanitat. Idol.
Rex unus est apibus, et dux unus in gregibus. Among bees there
is one Master ; among flocks of sheep, one Bellwether. The Cranes
have their Captain, whom they follow in exact order. Albeit the
grasshopper hath no king, yet go they forth all by bands. In hell,
which is the kingdom of confusion, there is a distinction of persons
and order ; otherwise Beelzebub could not be chief of devils.
The Libertines have wrested also that text of Paul, 1 Tim. i. 9.
" The law is not given unto the just or righteous man:" ergo, good
men are exempted from obedience to laws. It is answered aptly,
" that the just man doth well, not for fear of punishment, as com-
pelled by laAv, but of grace and mere love toward God and good-
ness;" Theophylact. Albeit there were no king, nor law to com-
mand him, he would be a king and a law to himself, obeying higher
powers of his own accord, with all his heart and soul. Thus every
person, as well Christian as Heathen, Ecclesiastical as Laic, must
submit himself to superior powers.
" Submit himself." To be subject, is to suffer the Prince's will
to be done, aut a nobis, aut de nobis, either of us, or on us : of us,
when he commands for truth ; on us, when he commands against
the truth : either we must be patients or agents : agents, when he
is good and godly ; patients, when he is tyrannous and wicked.
We must use not a sword, but a buckler against a bad prince. Saint
Paul here doth not say; let every soul be subject to Christian and
virtuous governors, but indefinitely to Potentates, in that they be
Potentates : as St. Peter expressly : " not only to the good and
courteous, but also to the froward."
If Peter and Paul enjoined all men in their time, to submit them-
selves unto governors, albeit they were worshippers of devils, and
cruel persecutors of Christians; how much more should we now
respect and honor religious Kings which are defenders of the faith,
and nursing Fathers unto the Church ? as Caesar Baronius hath well
observed against the bloody practices of turbulent statizing Jesuits.
2G8
THE OFFICIAL CALENDAR OF THE CHURCH.
I have read and heard that the Jesuits are desirous to purge St.-
Paul's Epistles, especially this to the Komans, as being herein more
Lutheran than Catholic. This text of all others, "Let every soul
be subject to the higher powers," is much against their humor and
honor. How Pope Boniface the Eighth, and other Papists, have
wronged this Scripture, both in their precepts and practices, is
seen of all Christian people, felt of all Protestant princes.
"Higher powers." Not highest only, for we must obey the sub-
ordinate magistrate so well as the supreme. So that this proposi-
tion hath three large "^lextensions; every soul, in everything, must
subject himself to every superior. " Be wise now therefore, 0 ye
Kings : understand ye that are Judges of the earth ;" the Church of
Rome doth lessen all this extent.
Clergymen are exempted ; ergo, not every soul. Causes eccle-
siastical are excepted; ergo, not in everything. The pope may
depose what higlier powers he list ; ergo, not to every superior, but
only to those whom his holiness doth not curse. Thus some princes
only may command some men only, in some matters only: whereas
Paul here, "Let every soul submit himself to the authority of the
higher powers," &c.
" For there is no power." The reason is threefold, drawn from
the threefold good :
' the excelloace f Ordaiuor ; " there is no power but of God."
of the \ Ordiuation ; " the powers are ordained, or ordered."
r Culpae ; " whosoever resisteth the power, re-
resist, is evil: ) sisteth the ordinance of God."
malum J Poenoc ; " they that resist, shall receive to
' themselves damnation."
utility, Submit ourselves, is good : because the Magistrate "is the
for to 1 Minister of God for our good," for the good of peace, pro-
tection,justice, religion, and the like. " For this cause we
pay tribute, because they are the servants of God, serviug
in this very tJiing."
Pleasure, we must obey for conscience : the which, unto the disobedient,
is a perpetual hell; but unto such as obey God's ordinance, is a con-
tinual feast.
" No power but of God." An argument from the Author of
authority ; all higher powers are from the highest power, unto
whom all creatures must be subject. It happencth often that the
Ruler is not of God: " they have set up kings, but not by me ;
they have made princes, and I knew it not." And the manner of
getting kingdoms is not always of God. Alexander VL obtained
the Popedom by giving himself to the devil. Phocas by sedition
got his Empire. Richard III. came to the crown of England by
butchering his nephews, and others of the blood royal ; yet the
From-
FOURTH SUNDAY AFTER EPIPHANY. 269
power itself is ever from God: "By me Kings reign." "Thou
could'st have no power (saith Christ to Pilate) except it were given
thee from above."
"The powei'S that be, are ordained of God." Insinuating that
the Magistrate is not from God, after any common manner as all
things are, but after a more special fashion ordained. The Lord
is the God of order, and order is the good of every creature, with
whom it is better not to be than to be out of order.
" Whosoever therefore resisteth." If there be no power but of
God, and nothing done by God but in order ; he that resisteth
authority, resisteth God's ordinance. So the Lord himself said to
Samuel : " They have not cast thee away, but they have cast me
away, that I should not reign over them." And he might have
said of princes as he doth of preachers, " he that despiseth you,
despiseth me." For he said of both ; "I have said ye are gods."
As God is a great King, so a King is as it were a little God. He
therefore that resisteth the prince, resisteth him that sent him,
Almighty God, the King of kings, and Lord of lords : 1 Tim. vi. 15.
„,, ^1-1 r ,1 • f 1- Proper, God's law.
There are two binders 01 the conscience : < c t nr . i
I z. Improper, Man slaw.
God's holy word hath absolute and sovereign power to bind the
conscience, for God is Lord of conscience, creating it, and govern-
ing it, and only knowing it.
The laws of men improperly bind conscience, not by their own
virtue, but by the power of God's law, which here and elsewhere
commands obedience to princes. He therefore that willingly with
a disloyal mind breaks any wholesome laws of men, is guilty of sin
before God: " They should not be esteemed as mere human tradi-
tions, inasmuch as they are founded on general law, and have evi-
dent approval,, even from the mouth of Christ." Calvin. So St.
Augustine notably: "Do the emperors command? Christ also
commands : for when they command what is good, it is not com-
manded by them, but by Christ."
" They that resist shall receive to themselves damnation." It
may be construed either of temporal punishment or eternal judg-
ment ; of temporal, for the wrath of a king is like the roaring of a
lion: " he that provoketh him unto anger sinneth against his own
soul."
By the laws of England a traitor convicted and attainted, hath
his judgment to be drawn from his prison to the place of execution,
as being unworthy to tread any more upon Mother Earth ; and
270 THE OFFICIAL CALENDAK OF THE CnURCH.
that baclcvrard with liis head downward, for that he hath been
retrograde to natural courses ; after, hanged up by the neck between
Heaven and Earth, as deemed miworthj of both : his privy parts
are cut off, as being unprofitably begotten, and unfit to leave any
generation after him : his bowels and entrails burned, which inwardly
had conceived and concealed such horrible treason ; then his head
cut off, which imagined the mischief: last of all his whole body
quartered, and made a prey for the birds of the air, as one said of
a Romish treacherous Jesuit :
" Sic bene pascit aves, qui male pavit oves."
The fattening Luzzard feeds on liiin,
Who starved his flock with evil whim.
How rebels have ruinated utterly themselves, and their families,
all Histories are full of tragical examples : acquirunt sibi damna-
tionem, as it is in the vulgar ; they do not only receive, but pull
upon themselves heavy judgments.
Again, this may be construed of eternal damnation, as is manifest
in Core, Dathan, and the rest of that conspiracy, who went down
quick to hell. If murder be fitly termed a crying sin, then treason
may well be called a roaring sin.
For as he that robs a scholar is said to rob many : so the traitor
that murders a prince, kills man}^, sometimes the whole State ; the
which assuredly cries aloud to the Lord, in such sort, that it awaketh
him, and often calls him to speedy judgment.
" He is the minister of God for thy wealth." K he be a good
prince, he is the cause of thy good, temporal and eternal ; if an
evil prince, ho is an occasion of thine eternal good, by thy temporal
evil. "If a good king, he is thy nurse: receive thy nourishment
with obedience ; if evil, he is thy tempter: receive thy trial w^ith
patience." Aug. So there is no resistance; either thou must obey
good governors willingly, or endure bad tyrants patiently.
Magistrates are God's Ministers : ergo, subordinate to God. If
then higher powers enjoin things against him, who is higher than
the highest, " It is better to obey God than men." Saith Augus-
tine, " In that thou fearest God's power, fear not man's power."
As Julian's soldiers would not worship idols at his command, yet
when he led them against an enemy, they obeyed most readily :
" They distinguished between the Lord temporal and the Lord
eternal, and yet they were subject, on account of the Lord eternal."
As all power is from God, so for God: and therefore when the
FOURTH SUNDAY AFTER EPIPHANY. 271
prince commands against truth, it is our duty to be patient, and not
agent.
"For this cause pay ye tribute." Subsidies are the king's sti-
pend or pay : for he is the Minister of God, and great servant ot
the State. So St. Paul expressly, serving for the same purpose ;
not to take his own ease, but to wake when others sleep ; taking
such care, that all men else may live without care. " Great wealth
is great servitude ; for to Caesar himself, to whom all things were
lawful, many things, because of this, were not allowed ;" Seneca.
Erasmus wittily : " Princes are miserable, if they understand their
own evils ; and more miserable, if they do not understand them."
A prince must be like Job, " eyes to the blind, and feet to the lame."
Be ye wise therefore, ye kings. Intelligere est intus legere ; they
must not altogether hang upon the alms-baskef of their counsel,
but understand of themselves in some measure those things which
concern their places : Erudimini qui, quia judicatis. " Ye should
be learned, because ye are judges."
"Wherefore ye must needs obey." Because all powers are of
God ; because they bring with them the good of order ; because it
is a sin to disobey ; because judgment temporal and eternal accom-
pany this sin ; because government is the means of our weal, because
kings are hired by tribute to serve their servants, and care for their
subjects. It is necessary we should obey, both ex necessitate finis
et prsecepti; for hereby we shall do that which is acceptable to
God, and profitable to ourselves : acceptable to God, enjoining
obedience; profitable to ourselves, enjoying the good of government,
that we may lead a quiet and peaceable life in all godliness and
honesty.
"Not only for fear of vengeance, but also because of conscience."
Thus all must obey; bad men for fear, good men for love. The
King's Bench compels the one, for he beareth not the sword in
vain ; but the Chancery moves the other : and therefore the Papists
and Schismatics are not good men, in pretending conscience for
their disobedience to the Civil Magistrate. For as a learned
Father of our Church observes excellently: "A man may do that
with a safe conscience, which he must do for conscience." Tortura
Torti.
"Tribute to whom tribute." Sovereign sublimities on earth are
gods among men, in respect of their attributes and tributes. Al-
mighty God himself expects and receives at our hands his imme-
diate rents, as prayer and thanksgiving ; the rest as tithes and
tributes he doth accept, being faithfully paid unto his stewards
-iiZ THE OFFICIAL CALENDAR OF THE CHURCH.
and vicegerents. It is very remarkable that our Saviour never
did an J miracle about honour or money, except that one for giving
tribute to CiBsar. " For we must give to Caesar the things -which,
appertain to Cresar, honour to whom honour, tribute to whom tri-
bute :" but how much, is not defined by Christ or Paul. They leave
that (as Bishop Latimer observes) to Caesar's Council for to deter-
mine. Wherefore let all such as are in commission for the subsidy,
remember that excellent speech of Salvianus : " The Levy is more
distressing and odious, when the burden of all does not sustain all,
because the tribute of riches oppresses the poor, and the weaker
bear the burdens of the stronger ; they endure things diverse and
dissimilar, envy and want ; for there is envy in the payment, and
want in the power to pay."
THE GOSPEL.
Matt. vlii. 23. "And tvlien he entered into a ship, Ms disciples
followed Mm," ^'c.
St. Matthew reports in this Scripture two miracles, one wrought
by Christ in the water, another on the land.
The first is both an J ,, '^'
I Mystery.
In the story two things arc to f shipping 1 ^ pi • ,
be considered especially : the 1 sailing j
Tr, v.;c -.i,:,,,,-„™ +^„ ■ J. 1 11 f 1- That he entered himself.
In his .h.pping t^vo points observable : | o. ^hat his Disciples followed him.
In sailing two principal occur- f raging 7 f t
rences are to be noted also : the 1 stilling C ^
[^Sudden: "Behold there arose."
The tempest is j Great : " so that the ship was covered with
waves:" and Christ (who was to comfort
and help all) was asleep.
1. Christ awaketh : "his Disciples came, and
awoke him, saying, Master, save us," &g.
In the stilling \ 2. The Disciples are rebuked : " Why are ye
of the tempest J fearful, 0 ye of little faith I"
four things are S 3. The tempest calmed: " He rebuked the winds
reo;ardable : j and the sea."
4. The beholders of this miracle wondered, say-
ing, "What manner of man is this," &;c.
said here to be
FOURTH SUNDAY AFTER EPIPHANY. 2T3
"Jesus entered into a ship." As the superstitious Papists in
latter days assigned several saints for several services ; as ApoUonia
for the tooth-ache ; for hogs, St. Anthony ; for horses, St. Loy ;
for soldiers, St. Maurice; for seamen, St. Nicholas, &c. So the
gross idolatrous Heathen in old time, marshalled their gods into
several ranks, allotting Heaven for Jupiter, Hell for Pluto, the Sea
for Neptune.
Christ therefore to show their vanity, and to manifest himself to
be the sole commander of the world, so soon as he had wrought
miracles on the land in healing the leper, v. 3, in curing the Cen-
turion's servant, v. 13, in casting out devils, v. 16, in helping all
that were sick, v. 17, he comes now (saith Origen) to show wonders
on the sea.
We need not then exhibit supplications either unto the no Gods
of the Gentiles, or many Gods of the Papists, importuning the
Virgin Mary for evei'y thing, as if her son Jesus were still a babe,
not able to help. For if we be scholars, he is our St. Gregory, the
God of wisdom: if soldiers, he is our Mars, the God of hosts; if
we desire to live in quietness, he is the God of peace ; if Mariners,
he is our Nicholas and Neptune, that enters into the ship, and calms
the tempest. " If we ascend up into heaven, he is there ; if we
descend down into hell, he is there also ; if we take the wings of
the morning, and dwell in the uttermost part of the sea, yet thither
shall his hand lead us, and his right hand hold us :" having all
power over all things in all places, and doing whatsoever he will in
heaven, earth, sea. Psalm cxxxv. G.
St. Matthew, ver. 18 of this chap, and St. Mark, chap. iv. ver.
86, intimate another reason why Christ entered into the ship :
namely, to shun the multitudes of people : for as the Sun, though
a most glorious creature, oculus mundi, the world's eye, is regarded
little, because it shineth every day ; so Ministers, the light of the
world, are eclipsed much by the gross interposition of earth. It is
true that familiarity breeds contempt, and as true, cujus persona
despicitur, ejus prjedicatio contemnitur ; and therefore. Clergymen
as Christ here, must upon occasions often withdraw themselves a
turba turbulenta.
Bartholomteus Anglicus mentioneth a lake in Ireland, in which
if a staff be put, and tarrieth any long time therein, the part that
is in the earth is turned to iron, and the part in the water, stone,
only the part above the water remains in its own kind. So it is
with Aaron's rod, and with the Crozier staff; if it stick long in the
common puddle, it will not divide the waters aright, but become so
274 THE OFFICIAL CALENDAE OF THE CHUECH.
rustj as iron, so stony as flint ; only that rod is like itself, which
is above the waters, above the stream, above the people. The vul-
gar is like tapestry : the further, the fairer, but the nearer you come,
the worse they are. He that is pinned as a cognizance to the
town-coat, and depends upon the common sleeve, pendet magis
arbore quam qui pendet ab alta, is as base as a sign that hangs on a
painted may-pole. Paul then had a good cause to desire that he
might be delivered from unreasonable men ; and Christ here, to
decline troublesome troops, entering into a ship with his Disciples.
Our Saviour Christ could have walked on the water, as he did,
Matt, xiv., or else dry up the water, as he did for the Children of
Israel, Exod. xiv., but he did neither ; for if he should have used
his omnipotent power in everything as God no body would have
believed him to be man ; he did therefore take this course in the
whole of his life, to manifest both. If he were not God, whom
did Gabriel call Lord? If not man, whom did Mary bear in her
womb ? If not God, whom did the wise men worship ? If not
man, whom did Joseph circumcise ? If not God, who promised
Paradise to the thief? If not man, whom hanged on the Cross?
If not God, who rebuked the winds and the seas? If not man, who
slept in the ship ? If not God, who raised the tempest ? If not
man, who went into this bark ?
"His Disciples followed him." A ship, as Hilary notes, doth
fitly resemble the Church of Christ : for as a ship is small in the
foredeck, broad in the middle, little in the stern : so the Church in
her beginning and infancy, was very little ; in her middle age
floui'ishing, but in her old age, her company shall be so small, and
her belief so weak, that when the Son of God shall come to judge
the sons of men, he shall scarce find any faith on earth. Luke
xviii. 8.
It is observable, that Christ and his Disciples sailed all in one
ship: he did enter in first, and his Disciples followed. "The
world being but one, teacheth us that there is but one God,"
Athenagoras ; one God, that there is but one Church ; one Church,
one truth : and therefore as the Church is called by Paul, Columna
veritatis ; so by Solomon, Columba unitatis, Cant. vi. 8. " My
dove is alone."
Noah's Ark represents the Church : all in the Ark were saved,
all out of the Ark perished. All that continue with Christ in his
ship are secure, though the sea make a noise, and the storms arise :
but he that utterly forsakes the ship, and swims either in the cock-
boat of Heretics, or upon the windy bladders of his own conceits,
FOURTH SUNDAY AFTER EPIPHANY. 275
shall never toucli the land of the living. As in Solomon's temple
there were three rooms, the porch, the body, the sanctum sanctorum ;
so likewise in Christianity, we cannot enter into the holiest of holy,
but by the Church, nor into the Church, but by the porch of Bap-
tism. First, there must be shipping ; then, sailing ; last of all,
arriving. First, we must be shipped with Christ in Baptism ; after,
sail with him in the pinnace of the Church, or else we shall never
anchor in the haven of happiness.
St. Matthew doth use the word "follow;" insinuating that all
Christ's Disciples ought to follow him, as himself saith : " If any
will be my Disciple, let him forsake himself, and take up his cross,
and follow me."
Some in their high-towering thoughts and immoderate zeal, run
before Christ, as James and John : others go cheek by jole with
him, as Pelagians, and all such as mingle their merit with Christ's
mercy, making him but half a Mediator. Others follow Christ, but
afar off, as Peter, Matt. xxvi. 58. Others follow Christ near, but
not for Christ, nor for love, but for loaves, as the people, John vi.
26. Few follow him in a troublesome sea, as the Disciples there.
The people followed him in the plain, not up to the mountain,
nor into the sea : but Christ leaving the multitude, would have his
company tossed in the waves of affliction, lest they should be puffed
up with presumption and pride.
Apollonius writes of certain people that could see nothing in the
day, but all in the night. In like manner many men are so blinded
with the sunshine of prosperity, that they see nothing belonging
unto their good ; but in the winter night of misery ; schola crucis,
schola lucis, " The school of the cross is the school of glory." The
palsy-man lying in his bed, desired to be brought unto Christ.
Ptolom82us Philadelphus, being so sickly that he could not follow
. worldly delights as he was wont, gave himself to reading, and builded
that his renowned library. The Disciples here seeing the wonders
of the deep, and dangers of the sea, were humbled in fear, and
raised up in faith.
'•And behold there arose a great tempest." Until Christ was in
the ship, there was no storm. While men have pillows sewed under
their elbows, all is peace ; but so soon as Christ rebukes the world
of sin, the wicked are like the raging sea, that cannot rest, whose
waters cast up dirt and mire.
John Baptist raised such a storm by preaching against Herod,
that it cost him his head. When Paul preached at Athens, Corinth,
Ephesus, &c., there followed always tumults and uproars among the
276 THE OFFICIAL CALENDAR OF THE CHURCE.
people. When Lutliei' first preached the Gospel, instantly there
was great thimclcring from Rome, a great tempest in Germany,
France, England, Scotland, and in the whole Christian world.
This storm was not by chance, hut raised by God's providence,
who brings the winds out of his treasures. Psalm cxxxv. 7 ; and the
tempest was great, that the miracle might be great: the greater the
tempest, the greater was the trial of the Disciples' faith.
" Insomuch that the ship was covered with waves." The Churcli
is often in danger, but it cannot be drowned ; hell's gates cannot
overcome it. Robur fidei concussum, non excussum. "Her faith
may be shaken, but not extinguislied." Ter. Albeit, "Satan goes
about daily like a roaring lion, seeking whom he may devour," yet
there shall be some still, whom he shall not devour.
" He was asleep." He that keepeth Israel doth neither slumber
nor sleep. He did sleep as man, but watch as God. " I sleep, but
mine heart waketh." He seems only to sleep, that we might wake :
"' He doth as it were neglect us for a time, for the greater manifes-
tations of his power, and our patience." Ludolphus.
" His disciples came to him and awoke him." Almighty God
likes in our necessity this importunity: Psalm 1. 15. " Call upon
me in the time of trouble," Psalm xci. 15. " He shall call upon
me, and I will hear him." And therefore learn by this example,
to come to Christ, to cry to Christ in all extremity, renouncing
yourselves, and relying upon him only: "Master, save us, or else
we perish."
" He said unto them, why are ye fearful, 0 ye of little faith?"
It was great faith in that they followed Christ into the ship ; but
little faith in that they feared.
He saith not, "0 ye of no faith," but "' 0 ye of little faith." It
was impossible to come unto God, and call upon Christ without
faith ; in saying, we perish, they showed infidelity ; but in praying,
save us, they manifested faith.
Again, he doth not say : ye of little courage, or ye of little
charity : but ye of little faith : because faith is the ground of all
other virtues, and in adversity most useful. If we believe that
Christ is our Captain in the ship with us, who can be against us ?
And therefore Paul, Eph. vi. 16. " Above all, put on the shield
of faith, wherewith ye may quench all the fiery darts of the devil.
" Then he arose and rebuked the winds and the sea." Christ
reprehends tlie disciples a little, but instantly grants their requests :
his reprehensions had not so much sting as honey, for a great calm
followed a little chiding : "' at his word the stormy wind ariseth,
FOURTH SUNDAY AFTEE EPIPHANT. 277
wliicli liftetli up tlie waves of the sea : They are carried up to
heaven, and down again to the deep ; their soul melteth away be-
cause of the trouble. They reel to and fro, and stagger like a
drunken man, and are at their wits end. ; But when they cry to the
Lord in their trouble, he delivereth them out of their distress : for
he maketh the storm to cease, so that the waves thereof are still."
A great calm followed a great tempest : Christ spake but one
word to the violent winds and unruly seas, and they both obeyed
his command. He doth at sundry times and in diverse manners
speak to us, and yet we will not hearken unto his voice. The spec-
tators of this act might therefore wonder to see the senseless water
and weather obey, more than man indued with reason and religion.
" The men marvelled." " The righteous are troubled that they
may call on God, and calling, be heard, and being heard, that they
may glorify God." Ludolphus. A great storm caused in the disciples
a great fear : great fear, great devotion : great devotion occasioned
Christ to work this great miracle, this great miracle moved this
great admiration : " What is this man that commands as a God ?"
Graciousness of Christ, in curing
two possessed of devils.
Ungraciousness of the Gergesites,
preferring a piece of bacon be-
fore the Gospel, hogs before
Christ : such as respect their
tithe pig more than their Pas-
tor, are Gergesites, and deserve
that Christ should depart out of
their coasts.
" And when he was come to
the other side." Two points
are to be considered in this
miracle principally : the
I will not in particular examine these, but instead thereof insert
a few notes upon the last verse of the first Chapter, appointed to
be read at Morning Prayer this Sunday : preached at Paul's Cross^
Jan. 29, 1608.
MOENING LESSON.
Isaiah Ivii. 21. " There is no 'peace to the wicked, saith my God.'"
This text is a proclamation of war against the wicked, enemies
to God and his Gospel, wherein observe
278 TUE OFFICIAL CALENDAR OF THE CHURCH.
i
'Thing proclaimed, " No peace to the -wicked :" An heavy doom, whe-
ther we consider the time, the matter, or the men ; for there is no
time ; no peace, no wicked, if impenitent, excepted.
The -^ C Prophet, as Herald.
, Person proclaim- ) T n -d is cl 'ef f ■^^^^'^^^ niake this war because God
ins : the J ' ' a i Willing to maintain this war, be-
° r commander, " n i
V (^ cause my God.
This sentence would not be so grievous, if it were not so general,
if any wicked man at any time could enjoy any kind of peace : but
the proposition is an universal negative ; " There is no peace to the
wicked."
■ Our and other translations have it not in the time past, non erat,
there was no peace ; nor in the future, non erit, there shall be no
peace ; but in the present, there is no peace. Or as it is in the
original indefinitely without a verb, naming no time, that we might
fear this judgment at all times. " Punishment is cognate to its
crime, because innate." Lipsius. In the words of St. Paul, " the
wages of sin is death ;" as the work is ready so the pay present,
neither transferred nor deferred ; if impiety, no impunity ; when
sin is finished, it hath its hire ; scelus aliquis tutum, nemo securam
tulit. " When any one sins with impunity, no one is safe." Seneca.
If we consider a wicked man out of Christ, he hath neither peace
of grace here, nor peace of glory hereafter : but as he passeth
from sin to sin, he goeth as it were from devil to devil, even from
hell to hell, from the flashes to the flame, from hell internal to hell
eternal.
As this includes all time, so likewise excludes all peace. For
albeit, Harding found a great difi"erence between no bread and not
bread ; yet interpreters here make no difi'erence between not peace,
and no peace. For the wicked have no peace with man, no peace
with God, no peace with themselves. None with man : for it is
said in the verse before my text, " The wicked are like the raging
sea, whose waters cast up dirt and mire." They are of their own
nature turbulent ; but if we stir them a little, then they fume and
foam like the sea, both active (saith Musculus) and passive, being
neither peace-makers nor peace-takers.
For nature and Scripture tell us plainly, that righteousness is
elder sister to peace. So said Aristotle, nature's chief secretary,
" agreement in evil is not love, but conspiracy." So David, a
man after God's own heart, and a penner of God's own will, " right-
eousness and peace have kissed each other." As Augustine upon
the place, "if thou wilt have peace, work righteousness;" first
eschew evil and do good, then seek peace and ensue it, Psalm
FOURTH SUNDAY AFTER EPIPHANY. 279
xxxiv. 13. Nay, you need not seek it, for it will find you ; peace will
come of itself to kiss righteousness. On the contrary, no truth, no
mercy ; where there is no love of good, there can be no good of
love ; no true friendship, except it be " glued together in Christ ;"
a man can hardly be a true friend to any, that is not first truly a
friend to truth itself.
It was an excellent speech of Constantius, "•' How can they be
faithful unto their Prince, who are perfidious and unfaithful unto
their God?" "I tell thee," saith Augustine to Martianus, "albeit,
you were mine old acquaintance, yet never my friend, until you were
my lover in Christ."
And therefore when Jehoram said unto Jehu, "Is it peace?"
Jehu replied ; " What peace, while the whoredoms of thy mother
Jezebel, and her witchcrafts, are yet in great number ?" " Yv^hat fel-
lowship hath righteousness with unrighteousness ; what communion
hath light with darkness ? what concord hath Christ with Belial?"
As Ishmael that was born after the flesh, persecuted Isaac that was
born after the spirit, even so it is now, saith Paul, Galat. iv. 29.
The Dragon and his army will fight against Michael and his Angels.
It is then an idle phantasy to dream of an unity with the Papists,
of an uniformity with the schismatics : for so long as the one is an
enemy to truth, and the other an enemy to peace ; so long as both
are set on mischief, combined in faction, howsoever different in
faith, I must tell you from Isaiah, and Isaiah from the Lord,
" There is no peace to the wicked."
Saith Tertullian, " our peace is a continual warfare against Satan
and his accomplices." As Christ, so the Church must suffer and
overcome in medio inimicorum, " in the midst of all our enemies,"
Psalm ex. 2. The builder of God's house must have a trowel in
one hand, and a sword in another, Nehem. iv. 17.
And here let not the carnal Gospeller hold himself exempted, in
being of no side : for (as the school speaks,) " peace is lawful tran-
quillity :" goodness is ivta^ia, well doing, wickedness, ataxia, not
doing : where there is no order, there can be no peace, but a Babel
of confusion, howsoever worldlings account the drunkard a good-
fellow, the fornicator a kind man, the flatterer a loving soul ; yet
the truth is, there is no peace in things that are wicked, and there-
fore no peace with men that are wicked. And as they can have
no peace with the godly, so but little agreement among themselves :
Ephraim is against Manasses, and Manasses against Ephraim, and
both against Juda. The Pharisees against the Sadducees, and the
Sadducees against the Pharisees ; both ao;ainst Christ, The Pela-
280 THE OFFICIAL CALENDAR OF THE CHUECE.
gians against the Manicliees, and the Manichees against the Vela-
gians ; both against the Catholics. The Pope against the Turk,
the Turk against the Pope," and both against the truth.
All the vices are jarring in extremity, covetousness fighting
against prodigality, baseness against pride, rashness against das-
tardy ; nay, many times, Egyptians are set against Egyptians ;
and birds of a feather do not always fly together ; for the trans-
gressor is against the transgressor, and the destroyer against the
destroyer : a drunkard 'will stab a drunkard, a thief rob a thief, a
traitor prove false to a traitor, one wicked wretch is executioner of
another.
They be so far from the peace between man and man, as that
they want the love which is between beast and beast : for if one
sheep be faint, the rest will stand between it and the Sun, till it be
comforted ; if one hog hunted, the Avhole herd will muster together
to revenge it : of bees it is reported, if one sick, all sorry : yea
some beasts are more kind to man, than mankind. In human
story we read of grateful lions, of kind eagles, of trusty dogs,
" who were ready to die for and with their masters;" saith Am-
brose, in his Hexameron.
In Holy Bible we find that Elijah was fed by ravens : and Daniel
not hurt among hungry lions. 0 hateful cruelty ! the birds feed,
the beasts favour ; but one man is a wolf, yea a devil to another.
In this the wicked resemble God, that they neither slumber nor
sleep, but like the devil, in that they watch as the thief, to spoil
and destroy, seeking whom they may devour, 1 Pet. v. 8. For to
render good for evil is the part of a saint ; to render good for good,
the part of a man ; to render evil for evil, the part of a beast : but
to render evil for good, only the part of a devil. And yet such is
the fashion of the wicked, imagining mischief in their hearts, and
stirring up strife all the day long : " Their throat is an open sepul-
chre ; the poison of asps is under their lips : their mouth is full
of cursing and bitterness, their feet are swift to shed blood, their
teeth are spears and arrows, and their tongue a sharp sword."
More sharp (quoth Bernard) than the spear which pierced our
Saviour's sweet side. For this doth not only wound Christ's mys-
tical body, but also dismember it ; in the commonweal making so
many factions as there are functions ; in the Church so many
Creeds as heads :•• as the same Father sweetly; "Xonginus thrust
through a body that was dead, but the wicked a body that is
quick." Destruction and unhappiness is in all their ways, and the
way of peace have they not known : in their bed appointed for rest,
FOURTH SUNDAY AFTER EPIPHANY. 281
they plot how to be turbulent (as the Prophet speaks), they travail
"with mischief, and bring forth ungodliness. In a word, these are
the troublers of Israel, thorns in our eyes, pricks in our sides, bel-
lows and brands of sedition, hating the good, not loving the bad ;
crossing themselves, at war with all : " There is no peace to the
wicked, saith my God."
The second kind of peace is between God and man, our recon-
ciliation to God by the mediation of Christ, who is our peace. So
the gloss interlines, and other Expositors generally, " there is no
peace," that is, no Christ to the wicked. The Scripture tells us,
how that we were the sons of wrath, enemies of God, fire-brands of
hell, aliens from the Commonwealth of Israel, and strangers from
the covenants of promise. But Christ, God and Man, and there-
fore most fit to be the Mediator between the mortal sinner and
immortal Judge, dying for our sins, and rising again for our justi-
fication, is peace to them that are far ofi", and peace to them that
are near, saith the Lord in this chapter. That is, as the Fathers
expound it, peace to the Gentiles afar ofi", and peace to the Jews
that are near.
This one blessed peace-maker hath made atonement for both, and
appeareth in the sight of God daily, to plead our pardon as a
faithful Intercessor and Advocate, in whom only God is well
pleased, and without whom God is no hearing God, no helping
God, no saving God, no loving God to us at all.
And without faith, the Gospel is no Gospel, the Sacraments are
no Sacraments, Christ is no Christ. Faith is John the Baptist
showing the Lamb of God, which taketh away the sins of the
world : yea, St. Thomas, first handling, then ayplying the wounds
of Christ, even the spiritual hand that puts on Christ's robe of
righteousness.
The wicked then having no true faith, have no true Christ ; and
having no true Christ, they can have no true peace with God ; the
grace of our Lord in redeeming, the love of God in electing, the
fellowship of the Holy Ghost in comforting, is far from them : so
long as they continue in their sins and unbelief; so long as they
be traitors, enemies, rebels, unto the King of all Kings: he pro-
claims war, and they can have no peace.
Think on this, ye that forget God. Ye that join house to house,
and lay field to field, till there be no place for others in the land :
ye that rise up early to follow drunkenness, and are mighty to
pour in strong drink. Ye that speak good of evil, and evil of
good; which put light for darkness, and darkness for light, &c.
20
282 THE OFFICIAL CALENDAR OF THE CHURCH.
Agree "witli your adversary quickly, -wliile you are in tlie -way ;
seek the Lord Avhile he may be found, and call upon liim wliile he
is nigh. '' 0 Jerusalem, Jerusalem, thou that killcst the Prophets,
and stoucst them that are sent unto thee." Suffer the words of
exhortation ; harden not your heart, but even in this day hear the
voice of the Crier ; confess thy rebellion, and come in to the Lord
thy God ; for he is gentle, patient, and of much mercy : desire of
him to create in thee a new heart, and to give thee one drop of a
lively faith, one dram of holy devotion, a desire to hunger and
thirst after righteousness. Suffer not thine eyes to sleep, nor thine
eye-lids to take any rest, until thine unrighteousness is forgiven,
and sin covered, until thy peace be made with God, and thy pardon
sealed. 0 pray, pray, that thou mayst have this peace. 0 pray,
pray, that thou mayst feel this peace : for it is the peace of con-
science between man and himself.
There are four kinds of conscience, as Bernard hath well ob-
served :
1. A gooti, but not a quiet.
2. A quiet, but not a good.
3. Both good and quiet.
4. Neither good nor quiet.
The two good belong properly to the godly ; the two bad,
unto the wicked, whose conscience is either too quiet, or else too
much unquiet ; in neither peace : as the translators of the Sep-
tuagint read, " There is no joy to the wicked." Sometimes their
conscience is too quiet, as Paul speaks, even seared with a hot iron,
when habit of sin takes away the sense of sin ; when, as men are
past feeling, in a reprobate sense, given over to work all unclean-
ness even with greediness : Ephes. iv. 19.
This is no peace, but numbness of, yea, a dumbness of conscience.
For at the first, every man's conscience speaks unto him, as Peter
to Christ ; Master look to thyself. Her pricked arrows, as the shafts
of Jonathan, forewarn David of the great King's displeasure : but
if we neglect her call, and will not lend our ears while she doth
spend her tongue, this good Cassandra will cry no more.
Now it fareth with the maladies of the mind, as it is with the
sickness of the body. When the pulse doth not beat, the body is
in a most dangerous estate : so if conscience never prick us for sin,
It is a manifest sign our souls are lulled in a deadly sleep. That
school will soon decay, where the monitor doth not complain : that
army must necessarily be subject to surprise, where watches and
alarms are not exactly kept ; that town is dissolute, where no
FOURTH SU^^DAY AFTER EPIPHANY. 283
clocks are used : so likewise our little city is in great peril, ^\hen
our conscience is still and sleepy, quiet but not good. None so
desperately sick, as tliey who feel not their disease. St. Augustine
notably: ''What is more miserable to the miserable, than that he
does not commiserate himself?" And Bernard: "Therefore my
charity pities , for when thou art pitiable, thou dost not pity thy-
self; hence, it commiserates thee more, because, being miserable
thou dost not commiserate thyself." And Jerome to Sabinian:
"I lament, because thou dost not lament thyself."
When the strong man armed keeps his hold, the things that are
possessed are in peace. Where Divines observe, that ungodly men
already possessed with Satan, are not a whit disquieted with his
temptations. As God is at open war, so the devil is at secret
peace with the wicked : but yet, saith Jerome, tranquillitas ista
tempestas est : This calm of conscience will one day prove a
storm. For as God said unto Cain ; " If thou doest ill, sin lieth at
the door:" where wickedness is compared to a wild beast, which
dogs a man. wheresoever he goeth in this wilderness. And albeit,
for a time it may seem harmless, for that it lieth asleep, yet at
length, except men unfeignedly repent, it will ri«e up and rend out
the very throat of our souls. A guilty conscience, being once roused
and awaked thoroughly, Avill make them like those who lie on a bed
that is too straight, and the covering too short, who would with all
their heart sleep, but cannot ; they seek for peace of mind, but
" there is no peace to the wicked," saith my God.
As the conscience was heretofore too quiet, so now too much un«
quiet. As godly men have the first-fruits of the spirit, and certain
tastes of heavenly joys in this life ; so the wicked on the contrary
feel certain flashings of hell flames on earth. As there is heaven
on earth, and heaven in heaven ; so hell on earth, and hell in hell :
an outward hell, and an inward ; outward, in outward darkness
mentioned in holy Scripture, where there shall be weeping and
gnashing of teeth ; at this feast (as Bishop Latimer wittily) there
can be no mirth where weeping is served in for the first course,
gnashing of teeth for the second.
Inward hell is an infernal tormenting of the soul, void of hope,
faith, and love : this hell the devils have always in them, and re-
probate forlorn people carry about them, insomuch that they can
neither disport themselves abroad, nor please themselves at home ;
neither comforted in company, nor quieted alone, but in all places
and times, Erynnis conscientiss, (so Melancthon calls it) hellish hags,
and infernal furies aifriirht them.
284 THE OFFICIAL CALENDAR OF THE CHURCH.
Augustine in his enarration of tlie 45tli Psalm, thus lively
describes the woful estate of a despairing sinner : "He runs as a
madman out of the field into the city, out of the city into his
house ; from the common rooms in his house to his chamber, from
his chamber into his study, from his study to the secret closet of
his own heart : and then last of all, he is content least of all, him-
self being greatest enemy to himself."
The blind man in the Gospel newly recovering his sight, imagined
trees to be men; and the Burgundians (as Cominasus reports) expect-
ing a battle, supposed long thistles to be lances : so the wicked in
the dark, conceit every thistle to be a tree, every tree a man, every
man a devil, afraid of everything they see, yea, many times of that
they do not see.
Polydore Virgil writes that Richard III. had a most terrible
dream, the night before Bosworth Field, in which he was slain : he
thought all the devils in hell hailed and pulled him, in hideous and
ugly shapes. I suppose (saith Polydore) that was not a feigned
dream, but a true torture of his conscience, presaging a bloody day
both to himself and all his followers.
The penner of the Latin Chronicle, in the life of Archbishop
Hubert, records a will of a covetous oppressor in this form : Lego
omnia bona mea domino Regi, corpus sepulturie, animam diabolo.
*' I leave my goods to my Lord the King, my body to be buried,
my soul to the devil." The godly man's will always runs in this
style :
" Terram terra tegat, daemon i>eccata resumat,
Mundus res habeat, spiritus astra petit."
Let earth its native earth enclose.
The devil take his hellish crime,
My worldly goods, I to the world dispose ;
My soul, to seek its native skies sublime.
Jlut this unhappy wretch in great despair yielded up his coin to the
king, whom he had deceived, and his soul to the devil whom he had
served.
It is written by Procopius, that Theodorlcus, as he was at supper,
imagined he saw in a fish's head the visage of Symmachus a noble-
man whom he had unjustly slain; with which imagination he con-
ceived such terror, as that he never after enjoyed one good hour,
but pining away ended his unfortunate days.
Cardinal Crcscentius, the Pope's Vicegerent in the Chapter of
Ircnt, on a time writing long letters unto Rome, full of mischief
FOURTH SUNDAY AFTER EPIPHANY. 285
against the Protestants and cause of religion, had a sudden conceit
that the devil in the likeness of a huge dog, walked in his chamber,
and couched under his table, the which aflFrighted him so much, as
that notwithstanding the counsel and comfort both of friends and
physicians, he died a disconsolate death.
To conclude this argument, the devil Judas out of the hell of his
conscience, was bailiff, jailer, witness, jury, judge, sheriflF, death's-
man in his own execution.
Thus as you see, the wicked have no peace with man, no peace
with God, no peace with themselves. The very name of peace
between man and man is sweet, itself more sweet, like the precious
ointment upon the head of Aaron, that ran down unto his beard,
and from his beard to the skirts of his clothing. Yet the peace of
conscience is far sweeter, a continual feast, a daily Christmas unto
the good man ; as the rich Epicure, Luke 16, so the godly fareth
deliciously every day. " The man that trusteth in the Lord is fat,"
saith Solomon, he feeds himself on the mercies of God, and merits
of Christ. And so the peace of God passeth all these : for it
passeth all understanding, without which one gift all others are
rather curses than blessings unto us. As Cyril excellently :
"What shall give us joy, if God takes away his joy?" It is the
consolation of Israel and solace of the Church. " Rejoice greatly,
0 daughter Zion, shout for joy, 0 daughter Jerusalem, for behold
thy King cometh unto thee." That God is our God, that Christ is
our Christ, that the king of all kings is our king, that he is recon-
ciled unto us, and we to him, is a joy surpassing all joys, a jubila-
tion as the Scripture terms it, which can neither be suppressed, nor
yet expressed sufficiently.
How wretched then are the wicked in being debarred of all this
sweet, of all this exultation, of all these jubilees of joy ! for if
they can have no peace abroad, no peace at home, no peace with
themselves, no peace with others, no peace with man, no peace with
God; assuredly the proposition is most true, "There is no peace
to the wicked."
Yea, but you will say, there is none good except God ; all of us
are gone astray : " If we say we have no sin, the truth of God is
not in us." Of what kind of wicked is this then understood?
Answer is made, that this only concerns incorrigible, malicious,
impenitent, senseless sinners. For when once men feel their sins,
and repent for their sins, grieving much because they can grieve no
more; then in such as sin aboundeth, grace superaboundeth, all
things work for their good ; even sin, which is damnable to others is
286 THE OFFICIAL CALE^^DAR OF THE CHURCH.
profitable to tliem, occasioning repentance never to be repented.
Remember the speech of God to Rebecca ; " The greater shall
serve the lesser." Albeit our spiritual enemies are stronger, and
our sins greater than we, yet they shall serve for our good: the
greater shall serve the less. God who can bring sweet out of sour,
and light out of darkness, shall likewise bring good out of evil.
Such ofi'enders have peace with men, so far as is possible, with all
men, endeavouring to keep the unity of the spirit in the bond of
peace.
Secondly, " Being justified by faith, they have peace toward God
in Christ," Rom. v. 1.
Lastly, Christ dwelling in their heart, they want not peace of
conscience, but abound with joy in the Holy Ghost, Rom. xiv. 17.
When sinners are rather passive than active in sin, when it is
rather done on them than of them, albeit their conscience accuse
them of the fact, yet it doth not condemn them of the fault : and
so there is all kind of peace to the penitent, no kind of peace to
the wicked impenitent, saith my God.
Hitherto concerning the thing proclaimed : I come now to the
person proclaiming, in these words, " saith my God." The sub-
ordinate proclaimer is Isaiah ; the principal, God himself.
As heretofore the prophet, so now the preacher is not only the
mouth of God, as Luther calls him, but as John Baptist said of
himself, " The very voice of God." For albeit we speak, yet it is
Christ who by us and in us calleth unto you : 2 Cor. v. 20. See
Epist. Dom. iii., and Gospel, Dom. i., and iv. in Advent.
If then the Lord hath said it, let no man doubt of it : heaven
and earth shall pass, but not a jot of his word shall pass: he is
not like man, that he should lie, or like the son of man, that he
should deceive. Yea, that we might the better observe it. Almighty
God hath spoken once and twice, as it is in the 62d Psalm. For
the Lord hath made this proclamation once before in the 48th chap,
at the last verse. So that as Augustine in the like case, Verba toties
inculcata, vera sunt, viva sunt, sana sunt, plana sunt. One text
repeated twice, pressed again and again, must needs be plain and
peremptory. And assuredly (beloved) if we further examine the
person of this chief, we shall find him able to make this war,
'because God ; and willing to maintain this war, because my God.
He is styled elsewhere "the Lord of Hosts," and therefore all
creatures as his w"arriors, are ready pressed to revenge his quarrels,
and to fight his battles. His soldiers against the wicked, are either
celestial or terrestrial, all the creatures in heaven and on earth.
FOURTH SUNDAY AFTER EPIPHANY. 287
"In the beginning God created the heaven and the earth,"Gen. i.
« and all that therein is," Exod. xxiii. And in this acceptation,
according to the Bible, -which is a lantern nnto our feet, and a
guide unto our paths, I find three heavens, as St. Paul saith, he
■was taken up into the third heaven :
C 1. Airy.
The^ 2. Starry.
I 3. Glorious.
Airy heaven is all the space from us unto the firmament : so the
birds -which fly between us and the stars are called in holy -writ,
<' the fowls of heaven." In this heaven are meteors, hail, -wind,
rain, snow, thunder, lightning, all -which are at God's absolute
command, to serve such as serve him, and to fight against them
that fight against him. As when the wicked old -world "was filled
•with cruelty, " The -windows of heaven -were opened, and the rain
was upon the earth forty days and forty nights ;" insomuch, that
this one soldier of the Lord destroyed all his enemies, everything
that was upon the earth from man to beast ; only Noah, God's holy
servant, remained, and they that were with him in the ark, whom
the rain did not hurt, but rather help : for the deeper the flood, the
safer the ship : the water had peace with Noah and his company,
but open war with all the rest of that old world.
So likewise the Lord out of heaven rained fire and brimstone
upon the Sodomites ; and hailstones out of heaven upon the cursed
Amorites at Bethoron ; and they were more saith the text, that died
with the hail, than they whom the children of Israel slew with the
sword.
But what need we look so far ? The great wind this year, the
great frost the last year, sensibly demonstrate this point. What a
wreck on the sea, what a work on the earth occasioned by the one ?
"What a dearth, and so by consequence, what a death ensued upon
the other ? If God cast forth his ice like morsels, who is able to
abide his frost? Psalm cxlvii. 17.
To step higher, the second heaven is the firmament, Coelum quasi
coelatum, because it is engraven, and as it were enamelled with
glorious lights : as Moses in the first of Genesis, " God made two
great lights, the greater to rule the day, the lesser to govern the
night : he made also the stars, and placed them in the firmament
of heaven."
Now " this heaven declares the glory of God, and the firmament
shows his handy work :" though they want understanding and are
288 THE OFFICIAL CALENDAR OF THE CnURCn.
dumb, yet tliey trumpet forth his \Yorthy praises in such sort, that
there is neither speech nor language, but their voice is heard among
them. And as they speak for God as scholars, so they fight also
for God as soldioi's ; for the stars in their courses fought against
Sisera : Judges v. 20, and when duke Joshua fought against the
wicked xVmorites, he said in the sight of Israel : Sun, stay thou in
Gibeon, and thou moon in the valley of Ajalon ; and the sun abode,
and the moon stood still, until the people of God avenged them-
selves upon their enemies ; the sun abode, and hasted not to go
down for a whole day, Jos. x. 13.
0 Lord our governor, how excellent is thy name in all the world !
When I consider the heavens, even the works of thy hands, the sun
and the moon which thou hast ordained, what is man, that thou art
so mindful of him? or the son of man, that thou shouldst thus
regard and guard him ? The third heaven is called by philoso-
phers, empyreum : by divines, the glorious heaven : by Scriptures,
heaven of heavens, or heaven above the visible heavens. In this
heaven
Almighty God hath two sorts of tall warriors < q .°
Angels are heavenly soldiers, ministering spirits of God, instru-
ments of his mercy toward the good ; executioners of his judgments
upon the bad. When Joshua was about to sack Jericho, an angel
appeared unto him as a captain with a drawn sword to fight for his
people. When Senacherib and his innumerous host came against
Israel, the angel of the Lord in one night slew one hundred and eighty
and five thousand, 2 Kings, xix. The first born of Egypt, slain by
an angel, Exod. xii ; blasphemous Herod smitten with an angel,
Acts xii. 23. To conclude this argument, angels at the last and
dreadful day shall bind the tares, that is, make fagots of the
wicked, and cast them into hell-fire. As they pitch their tents
about God's elect, being the saints' guard and nurses, as it were,
to carry them in their arms, lest at any time they hurt their foot
against a stone : so contrariwise, speedy messengers and ministers
of God's anger to the reprobate.
Now for saints, albeit they be milites emeriti (as the Romans
speak) soldiers discharged the field, past fighting, past sighing, for
all tears are wiped from their eyes ; even so saith the spirit, they rest
from their labours, and their good works follow them, Apoc. xiv. 13.
They be past warfare, and now live in eternal welfare, crowned as
conquerors in heaven, where there is neither militia nor malitia.
FOURTH SUNDAY AFTER EPIPHANY. 289
Though, I say, their fight be ended, and they rewarded with an
immortal crown of glory, yet for as much as there is a communion
of saints, a fellowship between the triumphant saints in heaven,
and the militant saints on earth ; the blessed souls departed and
delivered out of the miseries of this sinful world, howsoever they
be secure for themselves, yet are they careful for us : as our
churches in their harmony speak, de fcelicitate sua securi, de nostra
salute soliciti : they wish well unto us, and pray still for us in gene-
ral, albeit they know not our wants in particular. Howsoever they
fight not any longer against God's enemies with pen or ink, with
paper or powder, yet they continually fight against them Avith push
of prayer, as St. John expressly ; " The souls of them that were
killed for the word, cried with a loud voice, saying, how long Lord,
holy and true, dost thou not judge and revenge our blood on them
that dwell on the earth?" Albeit they contend not Avith earthly
weapons, yet they maintain God's quarrel with heavenly Avishes in
general against Satan and his kingdom, out of zeal and heat to
God's cause, not out of any spleen or hate to any of the wicked in
particular ; I dare not say so : for where the spirit hath not a pen
to Avrite, the pastor must not have a tongue to speak, nor the people
an ear to hear ; but that the blessed souls in heaven pray for us,
against our enemies in general, is an article of faith, and an evident
truth of the Bible,
I come from God's selected band in heaven, to the common band,
the host of his creatures on earth, the which contains both sea and
land, and all that is therein, evermore willing to fight in this
quarrel.
The Red Sea did oA^erwhelm proud Pharaoh and all his host, even
all his horses, his chariots, and horsemen. Anno 1588, the sea
and fish in the sea fought against the superstitious Spaniard,
enemy to God and his true religion : a wonderful work, " which
ought to be had in perpetual remembrance." I say, wind and
Avater overcame that invincible army, prepared for our destruction ;
in such sort, that the Popish relator hereof confessed ingenuously,
that God in that sea-fight, showed himself a very Lutheran and
mere Protestant.
The floods and inundations which happened in divers parts of
this kingdom within these few years, here should not be passed
over Avith dry eyes. If the Lord had not according to his infinite
greatness and goodness, fettered the waters of our seas, as Xerxes
did the waters of Hellespontus ; if God had not gathered the
"waters together on an heap, and laid them up in the deep, as in a
290 THE OFFICIAL CALENDAR OF THE CnUXlCH.
treasure-house, Psalm xxxiii. 7 ; If lie had not spoken to the
flood, " Hitherto shalt thou go, but no further, and here shall it
stay thy proud waters," assuredly there had followed a great Dooms-
day to this island. " The waters saw thee, 0 Lord, the waters saw
thee, and were afraid ; blessed be the Lord God, even the God of
Israel, which only doth wondrous things ; and blessed be the name
of his majesty forever," and let all the people say. Amen, Amen.
I pass to dry land, which opened and swallowed up quick, Corath,
Dathan, and Abiram.
Even the least of creatures is strong enough, if God set them to
fight ; an host of frogs, an army of grasshoppers, a swarm of flies,
able to dismay Pharaoh and all his people ; a few rats troubled all
the citizens of Hamel ; a few worms devoured Herod ; a little gnat
choaked a great man, yea the greatest Monarch in his own conceit,
Adrian the Pope.
The very senseless creatures have sense and feeling of the wrong
done to God. In Siloam (as we read in the Gospel,) a tower fell
upon eighteen persons and slew them. In Rome fifty thousand
men were hurt and slain with the fall of a theatre, as they were
beholding the games of the sword-players. An. 25, Reg. Elizab.,
the scaffold about Paris garden upon a Sunday in the afternoon fell
down, which instantly killed eight persons, and hurt many more.
A fair warning to such as profane the Sabbath, and delight more
in the cruelty of beasts, than in the works of mercy, which ai*e ex-
ercises of the Lord's day. The time will not suff"er me to name,
much less to muster all the rest of God's waiTiors on earth. I will
only remember one, whom, I think you fear most, namely, the
plague, fitly called by the Canonists, the war of God against men,
and by the Scripture, the sword of God, and arrow of his anger.
In the year 1006, there was such an universal plague throughout
the whole world, that the living were not able to bury the dead, as
Sigisbertus, and others report. An. 1342, there was in Venice such
a pestilence, that the hundreth person was scarcely left alive, inso-
much that the State made a law, that whosoever would come and
dwell at Venice two years, he should instantly be made free.
About the year 1522, there died of the plague in Milan fifty
thousand within the space of four months. In Norwich from the
first of January to the first of July, 57,104. In Yarmouth within
the space of one year, 7052. In London and the liberties thereof,
from the 23d of December, 1602, unto the 22d of December, 1603,
there died of all diseases, as was accounted weekly, 38,244, whereof
of the plague, 30,578, and from that time to this day, the city not
rOURin SUXDAT AFTER EPIPHANY. 291
yet free. This last year past, as appears in your own bills, there
died 2262. Lay this heavy judgment to your heart, hear this pro-
clamation again and again, " There is no peace to the Tviclced."
As the stones of the field are in league with the righteous, and
the beasts at peace with the godly, they may dwell safe in the wil-
derness, and sleep in the woods, Ezek. xxxiv. 25 ; so contrariwise,
the stone shall cry out of the wall, and the beam out of the timber
against the wicked, Ilabak. ii. 11.
Their sin begets their sorrow, their faults increase their foes,
even their tables are made snares, and their ivory beds accusers,
and their sealed houses witnesses against them ; all things which
were given for blessings are become curses unto them : and that
which is most strange, besides these, two great bands of soldiers
are common in earth, another select in heaven ; there is yet a third
of rebels, even of the very devils in hell ; for albeit, they be re-
served in everlasting chains until the judgment of the great day;
yet God, in his infinite power and wisdom, who brings light out of
darknesss, doth make good use of these bad instruments.
It is said in the first of Sam. c. 16, that the " evil spirit of the
Lord vexed Saul ;" it was God's spirit which came upon David, but
it was a malignant spirit which was on Saul ; and yet this spirit is
called Spiritus Domini, the spirit of the Lord, because the Lord
sent that evil spirit, and suffered it to torment Saul, as Augustine
and Lombard have well expounded the place. So likewise we read
in the Gospel, that the foul spirits made some deaf, some dumb,
casting one into the water, another into the fire ; all which actions,
as they were actions, proceeded from God, for the Scripture tells
us plainly, there is no power but of God.
Happily some will say, the devils assault the good so well as the
bad. We wrestle (saith Paul) against principalities, against powers,
against the prince of darkness : for Satan goes about like a roaring
lion, seeking whom he may devour. Answer is made, that God
suffers Satan to tempt his children only to try them, but suffers
him to tempt the reprobate, so far, as to destroy them : the tempta-
tions of the good are instruction ; of the bad, destruction, utter ruin
of body and soul. In what a miserable case then is every Avretcli
irrepentant ? " drawing iniquity with cords of vanity, and sin as it
were with cart ropes ; heaping up wrath against the day of wrath ?"
For the number of his enemies is without number ; the number of
the blessed saints is innumerable : Apo. vii. 9. " After these things
I beheld, and lo a great multitude which no man could number, of
all nations, and kindreds, and people, and tongues stood before the
292 THE OFFICIAL CALENDAR OF THE CHURCH.
throne, and before the Lamb, clothed with long white robes, and
palms in their hands." The number of angels is infinite : " Thinkest
thou (said Christ to Peter, in the 2Gth of St. Matthew,) that I can-
not now praj to my fathpr, and ho will give me more than twelve
legions of angels ?"
A legion is 3000 footmen, and 300 horsemen ; or as Calvin upon
the place, 5000 foot, 500 horsemen ; as Vegetius, 6000 in all ; and
every particular angel able in one night to kill, as is recorded in
the story of Sennacherib, one hundred, eighty and five thousand.
The number of stars in the sky, of fowls in the air, of fish in the
sea, of beasts in the field, of devils in hell, are without number.
How infinitely infinite then is the number of all his enemies ? in
what a fearful estate doth he stand, when God and man, angels
and devils, saints and sinners, heaven and earth, fish and fowl,
beasts and birds, others and himself; in a word, all that is within
him, all that is without him, all that is about him, combine them-
selves together to maintain God's holy war against him ?
I know there are degrees of sinners, as there are degrees in sin ;
some be flatterers, some actors, a third sort authors. Of the first,
Seneca wittily: "It is in a manner all one to commit and to com-
mend a villany." "He is suspected to be an abettor of evil, who
doth not endeavour to better it." A commoner then that flatter-
eth, a commander that favoureth ungodly wretches in a city, lets in
so many strong foes, to cut your throats and ruin your estate.
Yet actors on the stage be worse than idle spectators : for how-
soever sin be commendable, because common, as Salvianus com-
plained in his time ; In hoc scelus res devoluta, ut nisi quis malus
fuerit, salvus esse non possit : In plain English, except a man be
first bad, he cannot be reputed a good fellow. Yet horrible blas-
phemers, incoiTigible drunkards, shameless whoremongers, makebate
pettifoggers, malcontent accusants on the one side, recusants on the
other, are the very men and means, which bring and keep the dearth
and plague so long among you.
But authors of evil and plotters of mischief are worst of all ; as
it appears even by God's own censure given of the first sin in Para-
dise, where the Serpent had three punishments inflicted upon him,
as the original contriver : the woman two, being the mediate pro-
curer ; and Adam but one, as the party seduced. Apply, for I
can no further amplify.
When Phocas had built a mighty wall about his palace, for his
security, in the night he heard a voice : " 0 king ! though thou
build as high as the clouds, yet the city might easily be taken, the
PIFTH SUNDAY AFTER EPIPHANY. 293
sin within will mar all :" as Ambrose notably; "Wicked manners
are stronger than armed men." If God be with us, who can be
against us ? if we stand against God, who can withstand him ?
And as God is able because God, so willing to maintain this
war, because " my God ;" that is, the God of his people, whom the
wicked persecute : for his grant is fair in letters patent to Abraham
and his seed for ever : " I will bless them that bless thee, and curse
them that curse thee ;" or, " my God," that is, the God by whom I
speak, who dealeth ahvay with his servants according to his word.
The gods of the Gentiles are lying gods, and dying gods : but
my God is the truth and the life, who can never deceive nor be
deceived, or, my God, because we must not only believe the Major
of the Gospel, but the Minor also, saying with Thomas, " my Lord ;"
with Mary, " my Saviour;" with Isaiah, '' my God." If we can gain
this assumption, it will bring us to the most happy conclusion ; en-
joying peace of conscience, which is an heaven on earth, and peace
of glory, which is heaven in heaven. Unto which, may he bring us
that hath made peace for us, even Christ Jesus the righteous : to
■whom with the Father, and the Holy Ghost, as we are bound, so let
us heartily yield all honour, &c. Amen.
THE EPISTLE,
CoLOS. iii. 12.-^^ • Put upon you as the elect of Grod, tender
mercy,^' cj^c.
This Epistle consists of two parts : In the first St. Paul exhorts
the Colossians unto many special virtues, as tender mercy, kindness,
humbleness of mind, meekness, long-suffering, &c. In the second,
because it is infinite to insist in every particular, he draws them,
and all other duties, unto two general admonitions in gross : whereof
fl. Concerns our theory : "Let the word of Christ dwell
rp, J in you plenteously," &c.
)2. Our practice ; " Whatsoever ye do in word or deed, do
all in the name of the Lord," &c.
(
"Put upon you." Christ had two sorts of garments, (as we read
in the Gospel) one without seam, not divided at his death ; and that
was a figure of faith, which, maugre the rents of all heretics and
schismatics in the Church, is but one.
294 THE OFFICIAL CALENDAR OF THE CHURCH.
Another with seams, parted among the soldiers, and that was a
type of love, which seeks not her own, hut communicates itself to
many.
So the Christian must have two coats : one of faith indivisible,
by which he puts on Christ ; another of love, parted among many,
by which one Christian puts on another; "rejoicing with them
that rejoice, weeping with them that weep."
Upon the point, these two coats are but one ; faith being inside,
and love outside ; faith in respect of God, and love toward the
world. This Epistle speaks of the outside, ^' put on tender mercy,"
affected with kindness ; its effect, meekness in prosperity, long-suf-
fering in adversity, &c.
These virtues are both ornamonta and munimenta, clothes and
corslets, Eph. vi. 11. " Put on the whole armour of God, that ye
may be able to stand against the assaults of the devil." Seeing we
must every day fight, and every day be seen, let us as well for
armour as honour, "put on tender mercy, kindness,'' &c., that we
may walk uprightly and confidently. See Epist. Dom. 21, post
Trinit. How love is said to be the " bond of perfectness and chief
virtue." See Epist. Dom. Quinquages.
" As the elect of God." St. Paul builds all these good exhorta-
tions upon an argument, dravrn from what is meet or obligatory :
" you are the elect of God, holy and beloved ;" chosen and beloved
of God before the world, through baptism consecrated solemnly to
God in the world : wherefore being thus, electi, selecti, dilecti,
" God's own workmanship created in Christ Jesus unto good works,"
it is most meet, new men should use new manners ; instead of the
works of darkness, put on tender mercy, kindness, humbleness of
,mind, which are weapons of light. It is due debt that you should
be followers of God, forbearing one another, and forgiving one
another, as Christ forgave you. See Epist. Dom. 3, Quadrages.
''Let the Word of Christ." That is, the Scripture, the Gospel,
especially so called,
'Efficient : for he speaks in tlie Prophets and Apostles : " I
am he that doth speak ; behoki it is I."
I\Iaterial: for he is the contents of all the Bible shadowed in
the law, showed in the Gospel: The Word of the Lord con-
In respect of J tains nothing, but the Word, which is the Lord,
three causes: \ Final: as being the end of the whole law, and scope of all the
i Prophets ever since the world began. Wherefore, seeing
/ the Scriptures have Christ for their author, Christ for their
r object, Christ for their end, well may they bo called the
^. Word of Christ.
'■'' Dwell.'' We must not entertain the word as a stranger, giving
riPTH SUNDAY AFTER EPIPHANY. 295
it a cold compliment, and so take our leave ; but because it is God's
best friend, the King's best friend, and our best friend, we must
use it as a familiar and domestic ; receiving it into the parlor of
our heart, making it our chamber-fellow, studj-fellow, bed-fellow.
Things of less moment are without door, the staff behind the door :
things of worth are kept under many locks and keys. It is fit then
that the Word, being more precious than gold, yea the most fine
gold, a peerless pearl should not be laid up in the Porter's lodge,
only the outward ear, but even in the cabinet of the mind : Deut.
xi. 28. "Ye shall lay up these my words in your heart and in
your soul :" so the word that now doth plenteously dwell ivmong
you, may dwell plenteously in you.
" Plenteously." Read, hear, meditate, with all attention exactly,
with all intention devoutly, with all diligence thoroughly. John v.
39, " Search the Scriptures." Isa. viii. 20, " To the law, to the
testimony." Apoc. i. 3, "Blessed is he that reads, and hears, and
keeps the word of this prophecy :" not only read, nor only hear,
nor only meditate ; but all: sometime read to rectify meditation,
and sometime meditate to profit by reading. Reading without
meditation is unfruitful, meditation without reading is erroneous.
It is reported of Alphonso, King of Spain, that he read over all
the Bible, with Lyrsss' postill, fourteen times. And Augustine
writes of Antonius an Egyptian Monk, that having no learning,
he did by hearing the Scriptures often read, get them without book,
and afterwards, by serious and godly meditation, understand them.
This one word, " plenteously," confutes plenteously, first ignorant
people, who cannot; secondly, negligent people, who -will not read
and hear; thirdly, delicate people, who loath the Scriptures as un-
pleasant, preferring the Poets before the Prophets, admitting into
their house the writings of men, before the Word of God ; fourthly,
perfunctory students in the Bible, turning over not the whole, but
some part, and that so coldly, that as it is said of the Delphic Ora-
cle, "a lesson is no sooner got, but it is forgot:" fifthly, covetous
people, who will not give to their pastor plenteously, that the word
may dwell in them plenteously. Kehemiah complained in his time,
that the Levites, for want of maintenance, were fain to leave the
temple, and follow the plough. And St. Augustine made the like
complaint in his age : whereupon, in process of time, Clergymen
invented such points of superstition, as were most advantageous
unto them. Hence they raked hell, and found out Purgatory, to
make the Pope's kitchen smoke: an invention not known unto the
Greek Church for the space of 1500 years after Christ : RofTensis,
296 THE OFFICIAL CALENDAR OF THE CHURCH.
art. 18, contra Lutherum, et Alphonsus cle lia^resibus : and but of
late known to the Latin. Poljdor. de invent, lib. 8, cap. 1. Hence
prayer for the dead, indulgences, and other new tricks of popery,
which are more for the priest's belly than the people's benefit. God
of his infinite goodness forgive Britain's ingratitude in this kind ;
and grant that the burning lamps in our temple may be supplied
with sufficient oil, that the light of Israel go not out. Sixthly,
this condemns Enthusiasts, despising the word and ministry. Se-
venthly, the Marcionites and Manichees, rejecting Moses and the
Prophets. Last of all, and most of all, the Papists, in denying the
vulgar translations of Scripture to the common people. " Let the
word of God dwell in you:" that is, in all you, Priest and people;
'^''not only in us, but in you :" as St. Jerome peremptorily: " This
shows that even the laity ought to have the Word of Christ, not suf-
ficiently, but abundantly, and teach or admonish each other." " The
■word must dwell in us :" Ergo, the Bible must be in our house.
^'•' It must dwell plentoously :" Ergo, we must read daily; but, as
it follows in the text,
"With all wisdom" The Papists as well in the church as in the
street, chant Scripture plenteously ; but because their hymns are
not in a known tongue, it is without understanding. The Brownists
in their books and sermons often cite Scripture plenteously, but it
is not in wisdom. Learned Origen notes well (and where he doth
well, none better) that Heretics are Scripturarum fures ; great
lurchers of holy writ : but they so wrest it (as Jerome speaks), the
gospel of Christ becomes the gospel of man, or, what is worse, of
the devil.
Table gospellers are full of text. It is ordinary to discuss
tliviuity problems even at ordinaries ; a custom very common, but,
by the censure of our church, no way commendable. For the 37th
injunction forbids all men to reason of divine Scripture rashly ;
and the greatest part of Archbishop Cranmer's preface before the
Church Bible, is spent against idle babbling and brawling in matters
of theology. And a grave Divine, much esteemed in our days, held
it better for venturous discoursers of predestination, and sin against
the Holy Ghost, that they had neither tongues in their heads, nor
hearts in their breasts, than they should continue in this irreverend
usage.
Manlius reports, how two meeting at a tavern, contended much
to little purpose about their faith : one said he was of Doctor Mar-
tin's religion ; and the other swore he was of Doctor Luther's
opinion ; whereas Martin and Luther were but one. So many men
FIFTH SUNDAY AFTER EPIPHANY. 297
move many doubts in many matters, having neither "will to hear, nor
skill to conceive the state of a controversy, and then, as Augustine
said of Petilian the donatist : Multa dicendo nihil dicunt : aut
potius, nihil dicendo multa dicunt. " Speaking much, they say
nothing; or rather, in saying nothing, they use many ^yords."
The word of Christ must dwell in us plenteously, but in all
wisdom ; we must hear it in all wisdom, read it in all wisdom, medi-
tate on it in all wisdom, speak of it in all wisdom, preach it in all
wisdom ; not only in some, but in all wisdom ; for all is little
enough, considering the Lord will not hold him guiltless who taketh
his name in vain.
'^ Teaching and exhorting :" this clause may be referred either to
that which went before, or to that which follows after. To that
which went before ; " Let the word of Christ dwell in you so
plenteously with all wisdom," that ye may both instruct and exhort
yourselves unto every good work, for doctrine and exhortation are
two principal uses of the Scripture. 2 Tim. iii, 16. For doctrine,
the law shows every man in his vocation, what actions are accept-
able to God ; and the Gospel teacheth how they be acceptable,
namely, by faith in Christ. Let the word of Christ therefore dwell
in you so plenteously with all wisdom, that it may be a lantern to
your feet, and a light to your paths ; a direction how to serve God
in holiness and righteousness all the days of your life.
For exhortation ; " the word must so dwell in us, as that we may
stir up one another to godliness," Isa. ii. 3 ; Heb. iii. 13, vn^itilv est
in I'nv rt^aat; SO to put it and print it in our mind, that it may not
only be profitable to ourselves, but useful also to others ; in public,
which is the pastor's ofiice ; in private, which is every Christian's
duty.
This also may be referred unto the words following, as according
to most expositors of our Church here ; " Teach and exhort your
ownselves in psalms," &c. Where Saint Paul describes the Chris-
tian's music, both for
, 5 flatter : " psalms, hymns, spiritual songs."
(^ Manner : "singing with grace in your hearts to the Lord."
Psalms and hymns : some distinguish these by their object,
affirming that hymns are laudatory : for the glorious angels in
heaven sing not psalms but hymns : Hymnus extollit, psalmus
laudat. Ambr. in loc. " The psalter is of man, the hymn is
angelic," Theophylact. Spiritual odes are peculiar songs accu-
rately framed by the Church, according to her several exigents ;
21
298 THE OFFICIAL CALENDAR OF THE CHURCH.
psalms arc of sundry matters and arguments, exhortatory, consola-
tory, precatory, deprecatory. But I follow that other distinction
of Jerome and Luther, understanding by the first, the Davidical
psalms ; by the second, the songs of Moses, Deborah, Zachariah,
Mary, Simeon, mentioned in the Bible; by the third, godly hymns
invented by the Christians of that age, called
.... „ C their source, as proceeding from God's spirit,
spiutual, m respect 01 ■< ,, . , -..n . . .^ , . .
i ^ i- ) their end, as cditymg our spirit: containing
spiritual matter and melody for the comfort of our soul, not any
carnal or wanton ditty, to nourish the lust of our flesh. And
therefore the Papistical hymns in an unknown language are not
spiritual in their tendency, they neither instruct nor exhort ; much
less ribald balads, instructing in vanity, exhorting to villainy.
Luther, Zanchius, Marlorat, construe this of singing in the
Church as well as in private: for God's holy people have used
in all ages, even from the primitive times, until this day, to sing in
the public congregation the Psalms of David, hymns of Zacharias,
Simeon, Mary, spiritual songs composed by devout doctors, accord-
ing to the several occasions of the Church : and therefore, " Come,
Holy Ghost," sung at the consecration of our bishops: Te Deum of
St. Ambrose, the Creed of Athanasius, used in our litugy, are war-
ranted both by God's precept, and his people's practice.
.ITT- 1 ,, T r> 1 .1 , .- r TFor grace.
"With grace: I find three constructions of | -n °
1-1 -\ ^Y gi'ace.
this one clause : 1 ■^^,T■^.^
t VVith grace.
Sing to the Lord for grace received; as Paul, Ephes. v. " Speak
to yourselves in psalms and hymns, and spiritual songs, making
melody to the Lord, giving thanks alway for all things." And in
the next verse following here: "Whatsoever ye do in word or deed,
do all in the name of the Lord Jesus, giving thanks to God the
Father by him." Every good and perfect gift is from above,
coming down from the father of lights. The least gift is a grace;
the means to get and preserve grace proceeds altogether from
grace : for if God withdraw his mercy, we presently fall. As a
staff, which if a man take and set upright upon the ground, so
long as he holds it with his hand, it stands upright ; but so soon as
he Avithdraws his help, though he never push it down, it will fall of
itself. Let your thanks ascend up unto God, that his grace may
descend down to us.
By grace : man is not only the temple of God, as Paul speaks ;
but as Clemens Alexandrinus, the timbrel of God. Now the timbrel
FIFTH SUNDAY AFTER EPIPHANY. 299
cannot sound, except it be touched. It is then the spirit of God
that makes our pipes to go. God, saith Athenagoras, is the bellows,
and we the organs. A man may sing to the devil, to the world, to
the flesh, without this grace ; but he cannot sing to the Lord, but
by the Lord. Our music may be songs, but not spiritual songs,
except they be guided by the spirit. This should teach us in our
psalms and hymns to praise God for his grace when we feel it, and
often to pray to God for it, when we feel it not.
" With grace." That is, with a gracious dexterity, with delight and
profit, both unto ourselves and others. • Unto ourselves, for as it is
a joy to the just to do justice. Proverbs xxi. 15, so a grace to the
godly to be joyful in the Lord : to serve the Lord with gladness,
and to come before his presence with a song : to sing the Psalms
of David with the spirit of David : the song of Mary with the
spirit of Mary, Te Deum of St. Ambrose, with the spirit of St.
Ambrose.
Again, with grace to others, Ephes. iv. 29; "Let no corrupt
communication proceed out of your mouth, but that which may
minister grace," that is, instruction and consolation to the hearer,
uttered in such manner and method, that it may be well accepted
even of the most untoward. We must not sing our own crotchets
out of tune, without rule, witless and senseless songs ; all that we
sing, all that we say, must be graceful :
•
" Et prodcsse volunt, et delectare poetse."
Poets seek both to profit and to please.
And if poets, how much more prophets ? He that doth preach
and pray without a grace, doth the work of the Lord negligently,
though he preach every day, and pray every hour.
"In your hearts." As our mouth must show forth his praise, so
our soul must magnify the Lord, and our spirit must rejoice in God
our Saviour. It is not enough that we come near to God with our
lips, in chaunting hymns and psalms, except we make melody to
the Lord with the best member that we have. " Consonance of the
desires avails more than vocal harmony," Bern. How we neglect
this precept in singing, when our hearts are on our harvest, and
our minds on our meat, I need not say, your domestical chaplain
doth daily tell you.
" To the Lord." That as of him, and through him, and for him
are all things, so unto him may be glory for evermore.
"Whatsoever ye do in word or deed." A general rule extended
800 THE OFFICIAL CALENDAR OF THE CHURCH.
to all men, and all actions, in all places, at all times, uno cumulo
cuncta complcctitur, as Lutlicr upon tlie place.
''Do all." Not say ye, but do. Celsus and Antiplion .writing
against the truth, entitled their treatise, "the Book of Truth:"
and the Papists under the name of the Church, overthrow the
Church. Anabaptists are more carnal, and yet they boast of the
spirit. Unconscionable men in our time, seem to be all for con-
science : justice and conscience are the greatest martyrs in the
world. For a great man in doing mischief pretends justice, and
a mean man always conscience: so that, as it is in the Proverb,
"In nomine Domini incipit omne malum." In the name of God
every evil is done. So soon as the malicious man had sown his
tares, he went his way. See the gospel for this day.
"In the name of the Lord Jesus." Not in our name, for there
is no good in us : of ourselves we cannot think so much as a good
thought, much less speak a good word, or do a good deed : nor in an
angel's name, nor in any saint's name, for that is to mingle the blood
of Thomas with Christ's blood, as Pilate did the blood of the Galileans
with their own sacrifice. Christ is our only Saviour and Redeemer,
our only Mediator and Advocate. This (saith the wise man) is the
sum of all, that He is all ; yea, all in all ; and therefore good reason
all should be said, all should be done in his name : that is, as our
Church in the collect, " begun, continued, and ended in him :" he is
Alpha, thcrefora we must begin every work, by calling upon his
name, and squaring it according to his word : he is Omega, there-
fore all must be referred unto him, and end in him, 1 Cor. x. 31.
"To God the Father." Because God, and because a Father:
God for his greatness, Father for his goodness.
"By him." " Otherwise our sj)iritual sacrifices are not accept-
able to God," Psalm ii. 5.
THE GOSPEL/
Matt. xili. 24. — "' The hingdom of heaven is UJce unto a man ivhick
solved good seed in his field j' ^-c.
Tins parable being explained by Christ, verso S7, needs not any
further exposition, but our good disposition only to practice that he
taught ; it requires application rather than explication.
FIFTH SUNDAY AFTER EPIPHANY. 301
-n V X- xi, 1 ^ ;i *i, 4. •+ fCarnal gospellers. ^
For application then understand, that it V-r> - .
'■^ . „ • . 1 • r ^Brownists.
makes agamst tour principal enemies oi <^p .
jj: apists.
*^^C^^^^^- (Atheists.
Against carnal gospellers, in that they neither watch over tho
Church, nor pray for the Church as they should. Satan is here
called our enemy, both "ab aifectu et effectu:" for his malice,
going about daily like a roaring lion, seeking whom he may devour.
For his success, overcoming many ; for this cause called " a man" in
verse 28, as Scipio was called African, for that he conquered Africa :
or as others observe, there is such affinity between Satan and the
wicked, as that mutually they be called one by another's name.
The wicked man is called a devil : " Have not I chosen you twelve,
and one of you is a devil?" and the devil is here termed a wicked
man.
This envious adversary soweth always tares among the wheat ;
where God hath his Church, he hath his chapel. The devil hath
not any ground of his own, but he soweth in God's field, upon
God's seed ; and so the corruption of the good is the generation of
the bad ; heresy being nothing else but an oversowing, 1 Tim. i. 3,
titpoBiSaaxaiia, an after teaching, or another teaching.
/Heaven.
Almighty God hath, four principal fields : Jru] ni ' i,
(Man's heart.
In heaven Lucifer oversowed pride, by which himself and his
angels fell : in Paradise Satan oversowed disobedience, by which
he deceived Adam and Eve: God said, "In the day that thou eatest
of the tree of knowledge, thou shalt die the death :" Eve being cor-
rupted by the serpent, said, " Lest ye die,'' Satan himself, " ye shall
not die :" so God's good seed, moriemini, was turned first to ne mori-
amini, then unto non moriemini ; " God affirms, woman doubts, the
devil denies :" Bernard.
In the Church (as it is here showed) he doth oversow schisms
and heresies in such sort that the tares overtop the wheat ; at least
they be so mingled together, as that the one cannot be rooted up
without hurt to the other.
In man's heart (which is God's especial enclosure) when the good
seed is sown, Satan enters, and endeavours to catch it away, plant-
ing instead thereof unlawful lust, pride of life, covetous desires.
302 THE OFFICIAL CALENDAR OF THE CHURCn.
lie dotli labour to blast oui- good works, either in the act, or else
in the end: and all this is done, saith the text, "-while men sleep."
The which I find construed of priests especially, called in Holy
Bible, the watchmen of Israel: but not only; for the prince being
a pastor of his people, must watch also the flock ; yea, the shep-
herds, overseeing the seers, and watching the watchmen that they
do not sleep.
This also concerns the people : for every master hath charge of
his house, every man of his soul. The master doth sleep when he
doth not govern well his family ; every man doth sleep, when he
neglects God's seed sown in his heart. That therefore which our
Saviour said unto his disciples, he said unto all, "Watch:" and so
the Church expounds it of all idle persons, insinuating, that it is
the best time for the devil to work his feat, when men are negligent
in their calling.
It is not God's fault then that tares are mingled among wheat ;
for he sowed none but good seed: "All that he made was good,
yea, very good." Neither can we justly condemn the devil, for he
doth but his part, being a murderer from the beginning; all the
blame belongs unto ourselves, in that we sleep when we should
watch.
Here the Gospel and Epistle parallel: if the Word of God dwell
in us plenteously with all wisdom, then Satan cannot sow tares in
our soul. If ministers, magistrates, and masters, as God's elect,
put on tender mercy, kindness, humbleness of mind, love toward
their charge, their compassionate bowels assuredly will pity the
dangerous estate of such as are tares under their government,
endeavouring to make them wheat against the great harvest. For
the servants here teach us by their example to be solicitous for the
good of the corn, to come to Christ, and to pray that faithful
labourers may be sent into God's harvest.
Paul was grieved because some cockle grew in Philippi : David
was grieved because the heathen had broken into God's inheritance :
Christ was grieved because God's house was made a den of thieves ;
and so Christians in our time should be grieved, because Satan hath
sowed such ollcnces and scandals among the professors of the
Gospel.
Secondly, this parable makes f Critical doctrine,
against the Brownists in their 1 Hypocritical conversation.
It condemns their doctrine ; for there was, is, and ever shall be
darnel in God's field, tares among wheat, bad among good in the
FIFTH SUNDAY AFTER EPIPHANY. 303
visible Church. I confess, the Church militant may be called the
suburbs of heaven ; our Saviour here terms it the kingdom of hea-
ven, because the King of heaven doth heavenly govern it with his
holy Word, and blessed Spirit : but it is not heaven in heaven, it
is but heaven on er.rth : and therefore in this heaven are many fire-
brands of hell, the children of the wicked, whose end is damnation,
and utter confusion in unquenchable fire.
We may not therefore leave God's floor, because there is some
chaff, neither break God's net, because there are some baggage
fish ; neither depart out of his house, because there be some vessels
of wrath ; neither run out of his field, because there grows some
cockle : but, as Augustine determined against the Donatists accu-
rately : " We must not forsake the good for the bad, but rather
tolerate the bad for the good." Almighty God would have spared
a whole city for ten good men's sake ; let us not then condemn a
whole Church for ten wicked men's company.
" I hold that the Church is full of wheat and chaff, I mend such
as I am able, I tolerate such as cannot be mended ; I avoid the
chaff, lest I become like them ; I destroy them not lest I lose all."
Aug. lib. 3, contra Crescon, cap. 35. In God's house there are
not only vessels of gold, and vessels of silver, but also of wood, and
of earth, and some to honour and some to dishonour. It is our
duty to strive that we may be golden vessels, and as for earthen,
we must leave them to God, in whose hand is a rod of iron, to
break them in pieces like a Potter's vessel.
I will say to the Brownist, as Augustine to the Donatist : " Ac-
cuse with all your powers : If they have been innocent, your breath
will affect them no more than the winnow affects the grain ; If
guilty, the corn should not be deserted on account of the tares.
Accuse with all your ability : I conquer, whether you prove or fail
to prove. I conquer, if you do not prove, yourself being judge ;
I conquer, if you prove, Cyprian being judge, who teaches us not
to desert the barn on account of the chaff.'' He might have said,
Christ being judge, commanding here, " Let both grow together
until the harvest." We may not judge before the time, calling
(out of our immoderate zeal) for fire from heaven to consume the
tares, but expect hell-fire to burn them up ; and that for two
reasons especially, that the bad may be converted, and the good
exercised.
" Every evil lives, either to be corrected, or that, through it the
good may be exercised." Aug. in Psalmum. 54. He that is now
cockle, may prove by God's especial grace, corn: weed not the field
304 THE OFFICIAL CALENDAR OF THE CHUKCH.
therefore present! v, ^•' lest while ye gather the tares, ye pluck up
also the wheat."
St. Peter was an Apostate, St. Matthew a Publican, Zaccheus an
Oppressor, Paul a Saul, Justin Martyr was a Gentile, St. Augustine
a Manichee, Martin Luther a Monk, Tremellius a Jew, Leo Afri-
canus a Mohammedan : if all cockle had then been rooted up at the
first, God's field would have wanted much good wheat, the Church
many good men, yea all men ; for Adam in Paradise was a tare,
Avhen he disobeyed. Here the Gospel and Epistle meet again.
For if we may not root up the tares, it is very requisite that we put
on tender mercy, kindness, humbleness of mind, meekness, long-
sulferance, forbearing one another, and forgiving one another, &;c.
Again, the cockle must grow for the corn's exercise : There must
be heresies among you, that they which are approved among you
might be known. If Arius had not been born, qui posuit cum
Trinitate personarum Trinitatem substantiarum ; " Who confounded
trinity of substances, with trinity of persons ;" Thorn. 1, part,
qua^st. 31, art. 2 : and Sabeilius on the contrary, qui posuit unita-
tem personse cum unitate essentia ; '' Who confounded unity of
person with unity of essence;" the questions about the blessed
Trinity would never have been determined so sufficiently by those
great lights of the Church, Athauasius, Augustine, Hilary, kc.
If superstition had not a long time grown in God's field among
the wheat, principles of the true religion, especially the point of
justification by faith only, would never have been so well under-
stood.
If Anabaptists and Brownists had not contended against the
Church, it would have gone worse with the Church ; as Augustine
said of Rome : " Carthage injured Rome more by her sudden down-
fall, than she had done by her long hostility." The counsel is
good: " Live, as if your enemies were always in sight," Plutarch;
for the Church, as Christ, must suffer and overcome, in the midst
among all her enemies : Psalm ex. 2.
Secondly, this makes against the Brownists in their hypocritical
conversation. It is said here, ''' that so soon as the malicious man
had sown tares among the wheat, he went his way." Not that he
departs from hypocrites and heretics, but he putteth on another
face : when he doth a work of darkness, he transforms himself into
an angel of light. He is no more black, nor brown, but a Avhite
devil, saith Luther. And therefore when it is objected against the
conformable Clergy, that heretics and schismatics are grave men,
and good men : our answer may be, that the devil is now gone :
FIFTH SUNDAY AFTER EPIPHANY. 305
ravening wolves are in sheep's clotliing. Tares are so like good
corn, that they cannot he discerned until the hlade spring up and
bring forth fruit. Fitches have many fetches : hypocrites are like
Good^Yin sands, in dubio pelagi terrseque, neither of both, and either
of both, as occasion shall serve : They play the Turk under the
name of Christians, oves visu, vulpes sestu : there is no more devil
appearing, but all is now the Spirit of God, and secret revelations
even from heaven.
Thirdly, this parable makes C Their religious antiquity,
against the Papists, in the ques- J Putting to death of heretics,
tion of I Purgatory.
We protest, and that unfeignedly, that no Church ought further
to depart from the Church of Rome, then she is departed from her-
self in her flourishing estate. Show then, say the Papists, in what
aoio the tares were sown amona; the wheat : When and where Pur-
gatory, prayer for the dead, indulgences, auricular confession, and
other new tricks of Popery crept into the Church. Answer is made
for us here by Christ ; " While men slept, the malicious enemy
sowed tares among the wheat." And it was not discerned until the
blade was sprung up, and had brought forth fruit.
When I see the finger of the dial removed from one or two, shall
I be so mad as to think it standeth still where it was, because I
could not perceive the stirring of it ? In the forehead of the Whore
of Babylon, is written a mystery : so Paul calls the working of
Antichrist, a mystery of iniquity : because the man of sin doth
covertly and cunningly wind his abominations into the Church of
Christ.
Politicians observe, that corruptions are bred in civil bodies, as
diseases in natural bodies : at the first they be not discerned easily,
but in their growth : insensibly they proceed often, till it come to
pass, which Livy said of the Roman State ; " We can neither en-
dure the malady, nor the medicine." Was it so in the Empire of
Rome, and might it not be so in the Church of Rome ?
The Rhemists acknowledge many barbarisms and incongruities
in the vulgar Latin text. Cardinal Cajetan, Sanctes Pagnius,
Franciscus Forerius, Hieronymus Oleastrius, Sixtus Senensis, all
learned Papists, ingenuously confess, that beside solecisms in the
vulgar translation of Rome, there are many gross faults, additions,
transpositions, omissions. Isidorius Clarius, a Spanish monk, pro-
fessed that he found in it 8000 errors. It is plain they were so
manifest and so manifold, as that the Council of Trent, and after it
/
306 THE OFFICIAL CALENDAR OF THE CHURCH.
Pope Sixtus Quintus, and Clement VIII., took order for tlie cor-
recting of it. I would know then of a Papist how this cockle
was sown among God's seed? in what year this and that absurdity
first crept into their text? as Luke xv. 8, domum evertit, for
domum everrit : and Exod. xxxiv. 29, Moses instead of a brio;ht
countenance, is said to have cornutum faciem, a face of horn,
whereupon the common painters among the Papists, usually paint
Moses with two horns, as a cuckold, to the great scandal of Chris-
tian religion, as Augustinus Steuchus, and Sixtus Senensis observe.
The whole Rhemish college cannot toll in what age confusus est,
instead of confessus est, entered in Mark viii. 33. Pope Sixtus
Quintus hath sundry conjectures, in the preface prefixed to his
Bible, Vel ex injuria temporum, vel ex librariorum incuria, vel ex
impressorum imperitia, vel ex temere emendantium licentia, vel ex
recentiorum interpretum audacia, vel ex hsereticorum scholiis ad
marginem, " either from the looseness of the times, or the careless-
ness of copyists, or unskilfulness of j)rinters, or the rash licence of
proof-readers, or the audacity of recent interpreters, or the mar-
ginal scolia of heretics." If the Pope cannot tell, in whose head
and hands is all the Church's treasure, both for wit and wealth ; it
is enough for the disciple to be as his master is, and the servant as
his Lord.
The late Pope Clement VIII. corrected the correction of his
predecessor Sextus Quintus, setting forth another Bible, which one
called unhappily, " The new transgression." In these reformed
editions of Rome, there is such difference, that we may say with the
prophet ; Egyptians are set against Egyptians, and the destroyer
against the destroyer, one against another, and all against the truth.
In the Roman missals and breviaries, there were so many damna-
ble blasphemies and superstitious errors, that the late Popes even
for shame reformed them : and yet they cannot tell in what year these
corruptions first grew : and therefore what need we tell them at
what time this and that Popish novelty was first sown ? Is it not
enough that we now discern the tares among the wheat ? and prove
to the proudest of their side, that there was no such darnel in God's
field for the space of six hundred years after Christ ? I say, no
such stinking weeds, as the single communion of the priest, half
communion of the people, worshipping of the bread, creeping to
the cross, supremacy of the Pope, which are the most essential
points of all the Romish religion.
Secondly, this parable makes against the Papists in the question
of putting heretics to death. I confess the words, "Let both grow
FIFTH SUNDAY AFTER EPIPHANY. 307
together;" teacli not the magistrates duty, hut rather show God's
bounty towards heretics. It is the princes office to hanish, imprison,
mulct, and hy all means possible, to suppress them, and in no sort
to suffer them, as being so pestilent as the plague. Eor as the
plague, "so heresy doth instantly strike the heart, and by poisoning
one infects many," Bellarmine. Heresy strikes at faith, and so takes
away the life of the Christian ; for the just doth live by faith, and
then it fretteth as a canker or gangrene, corrupting all other mem-
bers of Christ's mystical body; we may cry "There is death in the
pot," as the children of the prophets ; such cockle then ought to
be crept and topt, but not utterly rooted up and burnt until the
great harvest. A murderer and a traitor, indued with faith and
repentance, may pass from the cross to the crown ; as the blessed
thief in the gospel was instantly translated from his pain to Para-
dise ; but an heretic dying in his heresy, cannot be saved. He
therefore that puts an heretic to death, is a double murderer, as
Luther thinks, in destroying his body with death temporal, in slay-
ing his soul vrith death eternal. Excommunication, exile, loss of
goods, imprisonment, deprivation, have been reputed evermore fit
punishments for heretics : but fire and fagot is not God's law, but
canon law, enacted first by Pope Lucius the Third, An. 1184,
Bullinger de Consiliis. lib. 2, cap. xii. And confirmed afterward
by Innocentius the Third, and Gregory the Ninth, as it appears in
the Decretals : and it was executed against the Waldenses, and in
latter times against the Protestants especially, martyring the dead
with the living, (the bones of Fagius and Bucer) the wife with the
husband, the nevf born, yea, not born infant with the mother,
(whom they should have cherished by all laws, and christened by
their own laws,) and that not for the denying of any article of the
creed, but only for not believing transubstantiation, and other new
quirks of the school, which the most judicious among them, as yet
cannot explicate.
Scotus, in 4 Sent. Dist. 11 Qusest. 3, Cameracensis, Chemnitius
examin. con. Trident de Transubstant. and other Papists of great
note, confess plainly, that transubstantiation cannot be enforced by
the gospel, nor by any testimony of the ancient Church. And, De
Sacrament. Eucharist, lib. iii. c. 23, Sect. Secundo dicit. Bellar-
mine, Rome's oracle, doth acknowledge that it may be well doubted
whether there be any place of Scripture clearly to prove transub-
stantiation, otherwise than that the Church hath declared it so to
be, because many learned and acute men hold the contrary. AYhat
hellish cruelty then was it in the Bonners of Queen Mary, to make
308 THE OFFICIAL CALENDAR OF THE CnURCH.
bonfires of silly women, for not understanding this their inefiable
mystery, wherein are nine miracles at the least, as Joannes de
Combis affirms : If these gunpowder priests, and fagot diyines are
saints, I wonder who are Scythians ? if these be Catholics, who are
Canibalg ?
In this question, as in all other, I submit myself to the judgment
of our Church, and practice of our country. Which as divines, and
statesmen avow, never put any to death merely for the cause of
religion. I conclude with the gloss of Luther : " Allow me this
word, not to confirm or approve heretics, but to console the believer
and exhort to patience." Consulas Augustinum Epist. 48, 50, 61,
127, 158, 159, 160 ; " The Pagan persecutor rages as a lion, the
heretic insinuates like the serpent ; the former compels, the latter
teaches men to deny Christ ; against one, your resource is patience ;
against the other, vigilance." Contra liter as Petilian, lib. i. cap.
29 ; " Deal gently with the men, but kill their errors ; presume on
the truth without pride, contend for the truth without severity."
All which, I desire you, to construe not of blasphemous wretches,
obstinately denying the great mysteries of holy faith, as namely,
" Christ's Incarnation, and the blessed Trinity;" but of such here-
tics as err in other articles of our creed, concerning the Catholic
Church, the communion of saints, the forgiveness of sins, in which,
howsoever the Papists in our judgment ofi"end, yet none of them
are put to death in our state, " merely for religion, but rather for
evil designs and bad faith to the king," as the learned father, in
Tortura Torti, page 133.
Thirdly, this makes against Popish purgatory, proving it to be
superfluous and idle : for whatsoever is in the Lord's field, is either
corn or cockle : a barn is provided for the one, and unquenchable
fire for the other. A third place for a third sort of persons, is
that which neither God made, nor Christ mentioned, nor the Apos-
tles believed, nor the primitive Church embraced. It is an heathenish
phantasy founded by the poets, and not by the prophets, by Plato
and Virgil, not by Peter and Paul ; and that upon so fickle ground,
that the most learned Papists can neither tell us, where it is, nor
what it is.
Bellarmine reports eight sundry difi"erent opinions about the
place, confessing honestly that the Church as yet hath not defined
it ; it is in so many places, as that it can be in no place, quod ubique,
nuUibi. Sir Thomas More said, that in all purgatory there is no
water, and that he would prove by the words of Zach. ix. 11 : "I
have loosed thy prisoners out of the pit, Avherein is no water." On
SEPTUAGESIMA SUNDAY. 809
tlie contrary RofFensis affirmed, tliat there is great store of water,
and this he proved by David, Psalm Ixvi. 11 : " We went through
fire and water." Albertus and Roffensis are of opinion, that pur-
gatory executioners are good angels. Other, as Dionysius Carthu-
sianus and Sir Thomas More, make no doubt, but that they be
devils. Cardinal Bellarmine is of both sides, and no side concluding
this point, this remains among the secrets, which shall be opened
to us in their proper time. Happily, this uncertainty is a great
certainty to the Pope, being lord of purgatory ; for he can when he
please m.ake gaol delivery, and avoid all the souls in purgatory,
being his peculiar ; the 'P^^e may command God's angels to fetch
away from thence whom he list, Clem. vi. in Bulla. : and therefore
this imaginary fire may make his kitchen smoke, but it is altogether
needless for the people ; because Christ (saith Paul) " hath purged
our sins:" "all our sins," saith St. John; as Augustine sweetly,
" God's pity is man's purgatory."
Lastly, this makes against Atheists, imagining that either eternal
judgment shall have an end ; or else that the world shall have no
end : our Saviour confutes both in his exposition of this parable :
ver. 39. " The harvest is the end of the world, and the reapers be
the angels, who shall gather the tares, &c., but the wheat shall be
gathered into God's barn."
The glorious angels at the great harvest, shall first gather the
tares, separating them from the wheat, which is poena damni, pri-
vation of God, and all that is good ; angels, saints, friends ; and
then they shall bind them in sheaves to be burnt, which is poena
sensus, a possession of hell and all that is evil ; they shall not be
bound all in one, but in many fagots ; an adulterer with an adul-
teress shall make one fagot, a drunkard with a drunkard another
fagot, a traitor with a traitor another fagot ; as there be several
sins, so several sheaves ; all shall not be punished in the same de-
gree, though in the same fire : all shall be burnt, yet none con-
sumed. In that unquenchable fiame, " Hell fires torment but da
not consume the body ; they punish, without destroying." Prosper,
Mors sine morte, finis sine fine, defectus sine defectu. " Deathless
death, endless end, destruction of the indestructible." Aug.
David said of his enemies in the 55th Psalm. " Let them go down
quick into hell:" in another sense we may with so much unto our
best friends, even our ownselves, (as one fitly) Let us often go to
hell while we live, that we come not thither when we be dead ; let
us every day descend into hell by meditation, that in the last day
we may not descend by condemnation.
310 THE OFFICIAL CALENDAR OF THE CnURCH.
"Gather the wheat into my barn." In God's field tares are
among -wheat, but in God's barn no tare, no care shall molest us :
in the kingdom of grace bad are mingled with the good, but in the
kingdom of glory there shall be none but good, enjoying nothing
but good, good angels, good saints ; above all our good God, in
whose light we shall see such light, as the eye of man hath not
seen, neither ear heard, neither heart sufficiently can conceive, &c.
THE EPISTLE.
1 Cor. ix. 24. — ^^ Perceive ye rot, Jioiv tliat they loliicli run in a
course, run all, hut one receiveth the reward?"
There are two ways of teaching ; one by precept, and another by
pattern. St. Paul useth here both ; a precept, " so run that ye
may obtain:" a pattern, "I therefore so run," &c.
The precept is pressed f 1. From runners., in the 24th ver.
by two similitudes : | 2. From wrestlers, in the 25th.
The sum of both is : if such as run for a wager, and contend for
a corruptible crown, suffer great pains, and abstain from many
pleasures to win the goal ; what should we do, what should we not
do to gain the crown of glory, proposed and promised only to such
as run, travel, and endeavour for it ? " So run therefore, that ye
may obtain."
/■Men, ye.
In which exhortation four ^Matter, run.
points are regardable : ^Manner, so run.
Olark, that ye may obtain.
^'Run yc." That is, all ye; for that is taken as granted here;
Perceive ye not ? All men are wayfarers in this valley of tears
before they can be possessors, ascended up to heaven, and resting
on God's holy hill, the blessed Virgin not excepted,, the most blessed
of all the sons of men, Christ Jesus himself not exempted, he first
suffered, and after entered into glory ; first he did run, then obtain.
God hath three houses, heaven for jo}'-, hell for pain, earth for
labour : " Man is born to travail as the sparks fly upward :"
Job V. 7.
The matter then in the next place to be considered, is, that wo
must run: "Hun ye."
SEPTUAGESIMA SUNDAY. 311
Wherein observe two tliino-s C 1. The labour ) r. ,.r>
especially: (^2. Ihe shortness ^
The labour, in that we must run; the shortness, in that it' is but
a race. "Man that is born of a woman, is of short continuance,
and full of trouble." Man's life is not short and sweet, but sharp
and short. Running is a violent exercise, therefore sharp ; a stage
is but a little ground, therefore short.
God is good unto us in tempting these so fitly, that thinking on
the shortness of our life we may bo content, because full of mise-
ries ; and again, considering the miseries of our life, we mo.y be
comforted, because it is but of small continuance, not a long
journey, but a short tie.
The word original is SfaSwy, a race of men Tltalicum.
or horses, whereof I find in antiquity three -<^ Olympicum.
kinds : I Py thicum.
One of Italy, containing 625 feet, that is, 125 paces. The
second of Olympus, containing 600 feet, that is, 120 paces. The
third, containing 1000 feet, that is, 200 paces. It is probable that
Paul writing this to the Corinthians, alluded to the Olympiac course,
which is the shortest, much like the ties in Kent, some 30 or 40
rods. And as experience shows daily, some give over at the first
setting out, in the very cradle ; some perish when they have run
two or three paces in their youth, others about the midst of their
race ; most of them are out of breath before they can reach the
staid paces of threescore years; if any live till eighty, we repute
him exceeding old. Why do I name rods or paces? Our life is as
it were a span long, a very nothing in respect of eternity : seeing
then our course is small and reward great, a little pain but an
inestimable price; seeing our light affliction, which is but for a
moment, causeth unto us a far most excellent and eternal weight of
glory, "Let us not faint in our course, but so run that we may
obtain."
" So run." Noting the manner and the means, a general rule
necessary for the course of our whole life, teaching us, in all we
say or do, to foresee the right end, and to use the means for obtain-
ing that end.
Some look to the right end, but use not the right means,
as Carolostadius in Luther's age, who desired the Gospel might
flourish, but he failed in the means ; he despised authority,
neglected human lavrs, and was altogether transported with his
312 THE OFFICIAL CALENDAR OF THE CnURCH.
own i^rivate humors of ambition and covetousness. And so the
schismatics in our time, especially those of the separation, embrace
the Gospel (as it should seem) so much as we, but they fail in their
Sic, in their so running ; for they run out of the Church, without
which none can be safe, none can be saved ; and so the more they
run, the further are they from the prize.
Some use the right means, but not for the right end, as hypo-
crites used to fast and give to the poor, not for God's glory, but for
their own praise. So vain-glorious Preachers and people seek the
truth, but not for the truth ; and while they seek it, they seek it
not for itself.
Some neither use the right means, nor aim at the right end, as
Atheists, who prefer their five senses before the four Evangelists,
and panem nostrum in the Pater noster, before sanctificetur nomen
tuum.
Some look to the right end, and use the right means, as the holy
Prophets and Apostles. All their preaching tended to the glory of
God, and they run the right way to propagate that his glory ; "So
run therefore, that ye may obtain."
Xow thatwemay run well, two J due preparation before 1 ,
things are required especially : a 1 right disposition in j
He that undertakes to run a tie, will first, if he be wise, diet
himself, and not spend his time in drunkenness and gluttony; the
text saith, he will abstain from all things, even those meats and
pleasures which he doth most affect, only to make his body swift
and fit for the race. So if we will happily run our course in God's
way, we must not walk in surfeiting and drunkenness, in chamber-
ing and wantonness, but as Paul here, we must tame our bodies
and bring them into subjection. ■ We must not be filled with wine,
but with the Holy Spirit : for fasting and voluntary chastising of
our bodies, as occasion is offered, are not works either surperfluous
or superstitious. A full paunch and heavy head is fitter to lie than
to go, to stand still than to run a swift race.. The Gentiles live to
eat, but Christians eat to live ; and life consists in health and
strength, and both are maintained especially by moderate fare.
Secondly, the runner useth to strip himself of all about him,
except some white garment to cover his nakedness : and so we must
put off the works of darkness, and everything that presseth down :
we must cast away the cares of this life, using the world as if we
used it not ; having wives and children, as if we had neither wives
nor children, accounting all things loss to win Christ. We must
race.
SEPTUAGESMIA SUNDAY. 313
strip ourselves of all that might hinder us in our course, leaving
nothing on us but the long robe of Christ's righteousness to cover
our nakedness, to cover our wickedness, as our Apostle, Rom. 1 3.
14. " Put ye on the Lord Jesus Christ, and take no thought for
the flesh to fulfil the lusts of it."
And as the runner must have due preparation before his race, so
likewise a right disposition in his course, that he begin well, con-
tinue well, and end well.
First. He must be careful to begin well, to set out in the right
and direct passages : otherwise if he run in wry- ways and by-ways,
the more his labour, the greater is his loss. We must take heed,
lest meta be transposita: such as will obtain God's prize, must walk
in God's path, turning "neither to the right hand nor to the left."
Deut. V. 32, 33, for there is danger in both ; and, as Luther ob-
serves, often the greatest peril is on the right hand. For schis-
matics hurt more under a color of reforming and building up the
Church, than heretics and open tyrants can do by persecuting and
pulling down the Church. Omnes amici omnes inimici (quoth Ber-
nard). On the contrary, by the Martyr's blood, the Church is not
destroyed, but watered : Ante fuit in operibus fratrum Candida,
nunc in martyrum cruore purpurea. Every man must be sure to
set forth aright, in the true pofession of the Catholic faith ; other-
wise when we run without Christ, who is the way, then our wisdom
is double foolishness, our righteousness double sin ; when we are
best, then are we worst. Again, we must walk in an honest voca-
tion warranted by God's word, otherwise we shall not run to, but
from the prize.
Secondly. We must continue well; for many run, but one
receiveth the crown : we must therefore take heed that we do not
slip ; or if we slip, that we do not fall ; or if we fall, that we fall
not backward, but forward, so that we may with speed rise again.
The most just often slip, and sometime fall ; but they fall not
backward, as Eli, and the Jews who took Christ, but forward, as
Abraham in the valley of Mamre, and Ezekiel by the river Chebar.
Lastly. We must end well : death is our last enemy, which must
be destroyed, and therefore we must run well unto the end, and in
the end. As good not to run at all, as run near the end, and then
to lose the prize; to suffer Satan at the last hour to snatch our
reward from us. A runner will be sure to stretch out his hands at
the race's end to take the mark ; so, when death approacheth, a
Christian must stretch out the hand of faith apprehending Christ
and his righteousness.
22
314 THE OFFICIAL CALENDAR OF THE CHURCH.
Observe yet a great difference between the Christian and other
races. In the games of other runners, as it is here said, one only
doth win the goal ; but in the Christian course, many receive the
prize, so many as continue steadfast unto the end, though they do
not run so fast, though they do not run so far as others. So Christ
shows in the parable of the vineyard, allotted for the Gospel on
this day : Such as came to work at the eleventh hour had a penny,
so well as they that came into the vineyard at the third hour.
Secondly, in other races one hinders another ; but in our jour-
ney to heaven one helps another. The more the merrier, the
greater company the better encouragement, every good man being
a spur to his neighbour. As when Peter and John ran to Christ's
sepulchre, John over-ran Peter unto the grave, Peter out-Avent
John into the grave.
Thirdly, runners and wrestlers contend for a crown that shall
perish, but we run to obtain an everlasting crown : they run for a
little prize, for a little praise ; but we strive for no less than a
kingdom that is at stake ; that is the mark, which being infinitely
above the value of all men's works, it cannot be deserved by merit,
but only given by grace : to propound a garland for the runner,
and a crown for the wrestler, proceeds altogether from God's own
mere mercy ; to run, and not to fall, to fail, and not finally to be
cast down, comes also from his especial grace. So that it is neither
in him that willeth, nor in him that runneth, but in God that shows
mercy. Yet we must " so run, that we may obtain." We must
work well in respect of the reward, as also for fear of punishment,
due to such as work not well, albeit not only, nor chiefly for these
considerations, as slaves for fear, or hirelings for reward ; but
principally out of loving obedience to God, as becomes children
unto so good a father. Holy conversation is a sign and seal of our
justification, by which our election is made sure- Neramus ergo
fidei fructum ab ipsa pueritia, augeamus in adolescentia, coleremus
in juventute, compleamus in senectute.
"I therefore so run." One said of Erasmus, his Encliridion,
that there was more devotion in the book than in the writer. But
here Saint Paul's life doth preach so much as his letter ; " I so run,
so fight I." Preachers, as it is well observed upon the Gospel for
this day, must be not only verbarii, but operarii : so that as Christ
said to the lawyer, I say to thee, "Go and do thou likewise."
" Not as one that beateth the air." Such as contend in the
Church about things uncertain and unnecessary, beat the air.
"I tame my body." The Monks of S. Swithin in Winchester,
SEPTUAGESMIA SUNDAY. 315
complained to Henry the Second, that their Bishop had taken away
three of their dishes, and left them but ten : to whom the King
answered, that the Bishop should do well to take away ten, and to
leave them but three; for they were so many as he had in his
Court. In England monks so tamed their body, that among us as
yet, Friar and fat are voces convertibiles : and the new bastard
monk, though his habit resemble love, covering a multitude of sins ;
yet himself is the picture of envy. No treason in old time without
a Priest ; no treason in our time without a Jesuit : so that I may say
with the Poet ;
" In vestiments non est contritio mentis.
Ni mens sit pura, nil confert regula dura."
Bodily exercise profiteth little; but "godliness is profitable to* all
things." As to show the behaviour of a prophet in the robes of a
Cavalier, is lovely : so contrariwise, to do the works of a ruffian in
the weeds of a priest, is no better than hypocrisy.
" Lest by any means.'' Our Apostle was assured of his salva
tion, as is evident, Rom. 8. This then is to be construed of
reproof before men, not of reprobation before God. Or if it be
referred to damnation eternal, his meaning is, that we may not
presume of the end, without the means and ways, by which
Almighty God brings us unto it. And so we lambs may tremble,
seeing the bell-wether of the flock must so labor and subject his
flesh, lest perhaps he miss the mark.
Christ doth assure that a little faith, even as a grain of mustard
seed, is strong enough to cast all mountains into the sea, that shall
rise up to divide between God and us. It is true, that the shield of
faith is able to repel all the fiery darts of the wicked : but this our
faith is made fat by good works. And if we will make our calling
and election sure, we must with all diligence join virtue Avith faith,
and with virtue knowledge, and with knowledge temperance, and
with temperance patience, and with patience godliness, and with
godliness brotherly kindness, and with brotherly kindness love, &c.
THE GOSPEL.
Matt. xx. 1. " The Tcingdom of heaven is like unto a man that
is an householder."
Our Saviour was delighted exceedingly with certain proverbial
speeches ; as " Every man that exalteth himself shall be brought
316 THE OFFICIAL CALENDAR OF THE CHURCH.
low ; and he that humbleth himself shall be exalted. Unto every
man that hath, it shall be given, but from him that hath not, even
that which he hath shall be taken away. Many that are first shall
be last, and the last shall be first." The which saying is hard, and
(as Bishop Latimer speaks,) it is no meat for mowers and ignorant
people. Christ therefore propounds here this parable for explana-
tion thereof, as it is apparent by the 16th verse of this present
chapter, as also by the last words of the former. " Many that are
first shall be last, and the last shall be first : for the kingdom of
heaven," &c.
In which a lecture of meekness is read by the great doctor of
humility : teaching all such as are forward in religion, not to be
proud, because " the first may be last ;" and all such as are late,
not to despair, because " the last may be first."
f calling.
In the whole parable, three points are to be noted ; our ^ work.
/ reward.
In our callino- f ^"*^^'* ""^ ^"'" ^'^"^"^ ' ^•''^•
observe the °' 1 ^'^Y*^''^^*}' ^^ ^^'^ calling, ( time, called at hour, 3, 6, 9, 11 ;
I in respect of < place, some called in the market,
[ and others elsewhere.
If all labourers in the vineyard are called by God, such as are
busied in unlawful professions and occupations, not allowed by his
word, are not servants of the Lord, but hirelings of Satan.
Our great master calls some to labour in his vineyard at the first
hour of the day, that is, in their childhood, as Samuel, Jeremiah,
John the Baptist ; each of whom might say with the Psalmographer,
" 0 Lord, thou wast mine hope, when I hanged yet on my mother's
breast ; thou art my God, even from my mother's womb." Others
he calls in the third hour, that is, in their youth, as Daniel the
prophet, and John the Evangelist ; of whom St. Jerome, " Jesus
loved the youngest disciple most." Others in the sixth hour, that
is, in their middle age, as Peter and Andrew. Others in the
eleventh hour, that is, in their old age, as Gamaliel and Joseph of
Arimathea ; some not only in the last hour of the day, but even in
the last minute of the hour, as the thief upon the cross, Luke xxiii.
Again, this our calling is diverse in respect of the place ; for God
calls some from their ships, and some from their shops, and some
from under the hedges, and some from the market, as it is here,
verse 3.
Now this divers calling at divers times, J caveat, for such as are called,
and in diverse places, intimates a | comfort, for such as are not called.
SEPTUAGESIMA SUNDAY. 317
A caveat for such as are called, that they neither magnify them-
selves, nor vilify others. It proceeds not from our good works, but
from God's good will that we be called ; and he being infinitely
rich in mercy, can call the most wicked ruffian, even though he
have denied Christ with Peter, or sold Christ with Judas, or cruci-
fied Christ with Pilate. Judge not therefore, that ye be not judged :
judge not maliciously, judge not curiously. The council of God's
election is secret : " whom he did predestinate, them also he calleth ;
and whom he calleth, he justifieth ; and whom he justifieth, he sanc-
tifieth in his good time:" and therefore judge not before the time.
This also may comfort such as feel not themselves as yet suffi-
ciently called. Our good Lord calls at all times in all places : he
called Paul in the midst of his fury, breathing out threatenings and
slaughter against the professors of the faith. He called Cardinal
Vergerius as he was running away : for being suspected in the
Court of Rome to favour the gospellers, and purposing to clear
himself of that suspicion, intended to write a book against them ;
and for that purpose, reading their works, and examining their ar-
guments exactly, was fully resolved that their doctrine was good,
and also persuaded his brother, the Bishop of Pol a, to receive the
same. He called Henry VIII. , Wickliflf, Luther, in their discon-
tent. Henry VIII., of famous memory, displeased with the Pope
for denying his divorce, banished all foreign jurisdiction, and im-
mediately made public profession of the Gospel. John Wickliif
with others, being thrust out of Canterbury College in Oxford, and
monks placed in their room by the Pope's edict, and Simon Lang-
ham, Archbishop of Canterbury's power, at last grew so discontent,
that he misliked Popes, Bishops, Monks and all ; and afterward it
pleased God to show him the bright beams of his truth, in so much
that Wickliff was a wicket and a door of entrance to many who
lived in that time of ignorance.
Martin Luther at the first distasted in all Popery but one point
only, to wit, the base prostitution of Indulgences in Germany, but
herein receiving no satisfaction, he grew to be so great a labourer
in the Lord's vineyard, that it might have been written on his
tomb :
" Pestis eramvivens, moriens ero mors tua Papa." — Siapleton.
I was thy plague while living ; dying, I will be thy death, oh Father.
Or as learned Beza worthily and wittily :
" Roma orhem domuit, Romam sibi Papa subegit,
Viribus ilia suis, fraudibus iste suis.
318 THE OFFICIAL CALENDAR OF THE CHURCH.
Quanto isto major Lutherus, major et ilia,
Istum illamque uno qui domuit calamo ?"
Rome ruled the world by force of arms,
The Pope subjected Rome by artful charms ;
But Luther, with no weapon but his quill,
Made Rome and Earth obedient to his will.
Hitherto concerning our calling in the vineyard. The next
observable point is our working. This vineyard, as the prophet
tells us, is the Church. Surely, the vineyard of the Lord is the
house of Israel, and the men of Jadah are his pleasant plant.
All men are either loiterers in the market of the world, or else
labourers in the vineyard of the Church.
rsell ^
their souls.
Of such as stand in the market Npawn
idle, there be four sorts : some " .lose
(give )
Some sell : for as it is said of the lawyer, that he hath linguam
venalem, a tongue to be bought and sold ; so it may be said of the
covetous man, that he hath animam venalem, a soul to be sold ; so
the voluptuous man doth sell his soul for pleasures, as Esau did his
birthright for a mess of pottage ; so the proud man doth sell his
soul for advancement, as Alexander the Sixth is said to have done
for his Popedom. The Lord saith, "Thou shalt have no other
gods but me, neither in heaven above, nor in earth beneath, nor
in the water under the earth ;" and yet, as the Scripture doth inti-
mate, the proud man makes honour his god, the covetous man gold
his god, the voluptuous man his belly his god. The first hath his
idol as it were in the air ; the second his idol in the earth ; and the
third his idol in the water, as one wittily notes upon the second
commandment.
Secondly, some pawn their souls : albeit they be not so desperate,
so given over to commit sin with greediness, as to sell their souls
right out, yet for their profit and pleasure they will be content to
pawn their souls unto the devil for a time : so David in committing
adultery, did as it were pawn his soul : Noah when he was drunk
did pawn his soul; Peter in denying Christ did also pawn his soul:
but these being all labourers in God's vineyard redeemed their
souls again, with unfeigned and hearty repentance. But let us
take heed how we play the merchant-venturers in this case: for our
soul is our best jewel, of greater value than the whole world, and
the devil is the craftiest usurer and greatest oppressor that ev6r
SEPTUAGESIMA SUNDAY. 319
was ; if he can get never so little advantage, if we keep not daj
with him, he will be sure at the judgment day to call for justice,
and to claim his own, speaking unto God, as the King of Sodom did
unto Abraham; " Give me the souls which have been pawned and
forfeited unto me, the rest take to thyself."
There is another kind of pawning of souls, and that is unto
God ; for princes and prelates, ministers and masters, are bound to
God as it were in goods and body, for all such as are under them ;
as the prophet said unto king Ahab, "Keep this man; if he be
lost, and want, thy life shall go for his life." But if thou doest
thy best endeavour, though the wicked incorrigible sinner die for
his iniquity, thou shalt deliver thy soul, redeem thy pawn, and
when evening is come, the Lord of the vineyard shall give thee thy
reward.
Thirdly, some lose their souls : as carnal and careless gospellers,
ignorant, negligent people, who though they come to Church either
for fashion or fear, yet, alas ! they seldom or never think of their
poor soul, from whence it came, or whither it shall go, trifling away
the time in the market, neither buying, nor selling nor giving, but
idly gaping and gazing upon others, a fit prey for the cut-purse,
betraying themselves and their souls unto that old cunning catcher,
Satan, who goes about daily seeking whom he may deceive, cun-
ningly snatching and stealing such souls as are unguarded, unre-
garded. 0 blockish stupidity ! will you keep your chicken from
the kite, your lamb from the wolf, your fawn from the hound, your
conies and pigeons from the vermin ; and will not you keep your
soul from the devil, but idly lose it without any chopping or changing
in the market ?
Fourthly, some give their souls, as first the malicious and envious
person : for whereas an ambitious man hath a little honour for his
soul, a covetous man a little profit for his soul, a voluptuous man a
little pleasure for his soul ; the spiteful wretch hath nothing for
his soul, but fretting and heart-grief, like Cain, who said of himself,
*' Whosoever findeth me shall slay me."
Secondly, such as finally despair, give their souls away : for the
devil bestoweth nothing in lieu thereof, but horror and hell of con-
science. The distressed soul may comfort himself with the conclu-
sion of this parable : " The first shall be last, and the last shall be
first." The last in their own judgment, the first in God's eye.
Thirdly, such as destroy their body, that the devil may have
their soul, give themselves away for nothing : in one word, this is
the case of all such as stand idle in the market, they serve the
320 THE OFFICIAL CALENDAR OF THE CHURCH.
devil's turn for nothing : for the wages of sin (saith Paul) is death ;
and death is none of God's works, a nothing in nature. Why there-
fore do you stand idle in the market all the day ? Go into the
vineyard saith the Lord, and whatsoever is right I will give you.
Now there be divers labourers in the vineyard, as there be
divers loiterers in the world ; one plants, another waters ; some
dig, some dung : the householder gives unto one man a shredding-
hook, to another a spade, to a third a hatchet : so there be sundry
vocations and offices in the Church, diversities of gifts, and diver-
sities of administrations, and diversities of operations, 1 Cor. xii.
Miles equis, piscator aquis, et clericus hymnis, Nauta fretis, pugiles
Marte, poeta metris. But about the trimming of the material vine,
there be three sorts of labourers especially : the first to prune ; the
second, to lay abroad and underprop it ; the third, to dig away the
old mould and to lay new to the root : all which are so necessary,
that if any of them fail, the vine will soon decay.
C Clergy.
No less needful in Christ's Church ) ,t -^
, , .{ Magistracy.
are these three estates, i /-i v.
' J Commonalty.
It belongs to the priest to cut away superfluous branches with
the sword of the spirit. The magistrate must protect, underset,
and hedge in the vine, lest the wild boar of the wood root it up,
and the wild beasts of the field devour it. The common labourer
must dig and till the ground, that he may get sustenance for him-
self and others. If no priests, what would become of our spiritual
life ? If no prince, what would become of our civil life ? If no
common people, what would become of our natural life ? We must
all be labourers, and that painful and profitable ; painful, called in
this our parable thrice, workmen. There is no room in the vine-
yard for sluggishness. Cursed is he that doth the work of the
Lord negligently.
But because Satan is the most diligent preacher in the world,
and heretics compass sea and land to make proselytes, and to draw
disciples after them : it is not enough, that labourers in the vine-
yard be painful, except they be profitable : for as one said of the
schoolmen ; a man may magno conatu nihil agere, take great pain
to little purpose ; toil much, and yet not help, but rather hurt the
vineyard. The by-word, " every man for himself, and God for us
all," is wicked, impugning directly the end of every vocation and
honest kind of life. That our pain might be profitable, we must
labour in a lawful calling lawfully, for the good of the vineyard,
SEPUTAGESIMA SUNDAY. 321
and then, as it followeth in the last point of the parable, we shall
receive God's penny for our pain.
" When the even was come, the Lord of the vineyard said unto
his steward, call the labourers, and give them their hire, beginning
at the last until the first."
Wherein observe two things C When ? at evening,
especially : (. What ? give them their hire.
'' Of Avhom, God the Father.
The which is not a reward of
merit, but of mercy ; not of debt,
but of favour, as it appears by the
persons,
Through whom, the steward,
God the Son.
To whom, to the labourers ;
yet so that the last be paid
first, and the first last.
"When even." All our time of labouring in the vineyard is
termed in this and other places of holy writ, a day : " Behold now
is the day of salvation." " Exhort one another while it is called to-
day."
Now our whole pilgrimage on C 1. For the shortness of our life,
earth is called a day, in two re- J 2. For that after this our day is
spects especially : I spent we shall no longer work.
All our time is but a day, and that a short day, a winter's day ;
for our eternal night is infinitely longer than our temporal day :
and alas ! it is but a little part of this little day that we work. " I
have passed over many years, but have lived few," Seneca. Multu
tempus eripitur nobis, plus subducitur, plurimu effluit : exigua pars
est vitse quam nos vivimus. It is the least part of our life that we
truly live ; for we spend our youth, which is our morning, in toys
and vanities ; and our old age, which is our afternoon, for the most
part is lost in carking and caring for things of this life ; so that
there remaineth only the noon of our day. As Epaminondas aptly,
we must salute young men with good morrow, or welcome into the
world ; old men with good night, because they be leaving the world;
only those of middle age, with good day.
Let us examine then how we spend our noon. Though harvest
men use not to sleep at noon, yet all we being labourers in God's
harvest and vineyard ordinarily sleep almost half our time. Other
hours we waste in eating, others in playing, and that which is
worst of all, most of all in sinning : all which time, we cannot pro-
perly be said to live ; for as the Scripture teacheth us plainly, bad
322 THE OFFICIAL CALENDAR OF THE CHURCH.
works are not the works of light, but of night and darkness : a day
mis-spent is lost. Amici, diem perdidi. Titus Vesp.
Similis, Captain of the Guard to the Emperor Adrian, after he
had retired himself, and lived privately seven years in the country,
confessed that he had lived only seven years, and caused to be
written upon his Tomb :
"ITic jacet Similis, cujus astas
Multorum annorum fuit, ipse
Septem duntaxat annos visit." — XipTiilinus in vita Adriani.
Similis lies here,
He numbered many a year,
Yet lived but seven.
So, many religious men have numbered their years, not from the
day of their birth, but of their new birth, from the beginning of
their regeneration and repentance, reputing all that time lost,
which was idly mis-spent in the market of the world : so that whe-
ther we consider our life of nature, or life of grace, our whole time
may well be called a short day.
Secondly, a day in regard of our eternal night, in which we can-
not work ; for there is no grace in the grave, nor health in hell.
" I must work the works of him that sent me (saith Christ) while it
is day ; the night cometh when no man can work." When even is
come, the Lord of the vineyard shall say to his steward, " call the
labourers, and give them their hire." This even is either every
man's end, or else the world's end ; the particular hour of our death,
or the general day of judgment: at both which as well the loiterer
as the labourer shall receive his reward.
The next point to be discussed, is, what ? " Give them their hire."
The word hire doth exceedingly trouble the Papists ; for they can-
not, or at least, will not understand, how eternal life may be both
a reward and a gift : whereas it is demonstrated in holy Scripture,
that the immortal crown of glory is called a reward secundum quid
only, but a gift simpliciter. If we compare life everlasting to the
work, and look no further, it is called a reward. Matt. v. 12.
'"' Great is your reward in heaven :" but examine the first original
from whence the work itself also proceeds, and all is merely and
wholly gift ; " Eternal life is the gift of God through Jesus Christ
our Lord :" whereas the blessed Apostle said, " the wages of sin is
death." If there were any merits in our works, the sequel of his
speech should have been, " The wages of righteousness is eternal
life ;" he saith no.t so, but the gift of God is eternal life ; and so
SEPTUAGESIMA SUNDAY. 323
by that whicli lie dotli not say, as also by that wliicli he cloth say,
showeth that there is no place for merit. If then it be of grace, it
is no more of woi'ks; otherwise grace is no grace: " Grace is not
grace in any sort, if it be not free in every sort." Aug.
In this controversy, the Scriptures, and Fathers, aud many
learne 1 Papists are on our side. God saith in the law, that he will
show mercy to such as keep his commandments : Ergo, reward is
given of mercy to them that fulfil the law. Christ saith in the
Gospel; "It is your Father's pleasure to give you a kingdom."
And Paul ; " The sufferings of this life are not worthy of the glory
in the life to come."
The most judicious and the most indifferent for both parties
among the Fathers is Augustine, who repeats in his works often
this one golden sentence ; " God crowneth his own gifts, not our
merits :" according to that of David; " He crowneth us with com-
passion and lovingkindness." Eternal life should be rendered as
due unto thee, if of thyself thou hadst the righteousness to which
it is due. But of his fulness we receive, not only grace, now to live
justly in our labours unto the end, but also grace for this grace,
that afterward we may live in rest without end ; " This is grace
given for grace, not because of merit in the recipient, but because
of the mercy of the Giver." Aug. Origen saith he can hardly be
persuaded that there can be any work, which by debt may require
reward at God's hand, inasmuch as it is by his gift, that we are
able to do, or think, or speak anything that is good. Mark, the
Hermit, saith ; he that doth good seeking reward thereby, serveth
not God, but his own will.
Prosper upon the words of my text : The Lord of the vineyard
gave the same hire, not as paying a price to their labour, but pour-
ing forth the riches of his goodness to them whom he chose without
works, that even they also who have sweat with much labour, and
have received no more than the last, may understand that they
have received a gift of grace, not wages for their work. So, St.
Jerome and fficumenius in Rom. viii. Greg. Magnus in Psalm vii.
poenitent. Arab. lib. L, de interpell, c. I, et in Luc. lib. 8, c. 17.
Fulgentius ad Monimum, lib. 1. Many learned Papists agree with
us also both in their positions and practice. Bernard in his sermon
upon the Annunciation, said, that the merits of men are not such
as that life eternal by right is owing for them : his reason is this ;
For, saith he, " all our merits are the gifts of God : and so man is
rather a debtor to God for them, than God to man." And in an-
other place; "My merit is God's mercy," &c.
324 THE OFFICIAL CALENDAR OF THE CHURCH.
Stella : God my protector look not upon me ; but first look upon
thine only son : place between me and thee, his cross, his blood,
"^his passion, his merit ; that so thy justice passing through his blood,
when it cometh at the last to me, it may be gentle and full of
mercy.
Friar Ferus in his commentaries upon this place, saith, that the
parable of the vineyard teacheth, that whatsoever God giveth us,
is of grace ; not of debt. And in his Postill he professeth openly,
that if it were not for pride, this question would soon be at an end.
Gregoruis Ariminensis upon Peter Lombard, defends at large,
that no work done by man, though coming from the greatest cha-
rity, meriteth of condignity either eternal life, or any other reward
temporal : because every such work is the gift of God. His own
words are ; Ex hoc infero, quod ne dum vitae feternre, sed nee alius
alterius praemijus ffiterni vel temporalis aliquis actus hominis ex
quantacunque charitate elicitus est de condigno meritorius apud
Dcum, quia quilibet talis est donum Dei.
Cardinal Bellarmine, after he had a long time travelled and
wearied himself in the question of justification, at the last holds it
the safest course to repose our whole trust in the only mercies of
God : propter incertitudinem proprijB justitiae et periculum inanis
glorise, tutissimum est fiiduciam totam in sola Dei misericordia et
benignitate reponere.
Thus, as you see, papists of the best note for learning, accord
with us in the pulpit and school. Now for their practice, that
learned clerk, Chemnitius hath observed long since, the most of
them in the question of justification by works have said one thing in
their disputations, and another in their meditations, otherwise be-
having themselves at their death than in their life. For when once
they see that they must appear before the bar of God's justice, they
plead for the most part, guilty, craving a psalm of mercy : " Have
mercy on me, 0 God ! and according to the multitude of thy mer-
cies, do away my iniquity."
Pope Gregory counselleth us, ut recta, qufc agimus, sciendo nes-
ciamus, in plain English, to take no further notice of our good
works, but to renounce them.
Anselmus, Archbishop of Canterbury, confesseth often in his
meditations, that all his life was either unprofitable or damnable.
Whereupon he concludes at last ; " AVhat remains to be done in our
whole life, but to lament for the sins of our whole life ?"
Abbot Bernard hath this sweet saying : "^It is sufficient merit to
know that merits are not sufficient." Penury of merit is a danger-
SEXAGESIMA SUNDAY. 325
ous poverty, presumption, deceitful riches. I will therefore (saith
he,) pray with Solomon, " 0 Lord, give me neither poverty nor
riches ;" neither want of merit, neither abundance of presumption.
Sherwin, a seminary priest, executed for treason with Edmund
Champion at Tyburn, when he was in the cart, ready to die, though
he held himself a martyr for the Catholic fai'^h, acknowledged not-
withstanding ingenuously, the miseries, imperfections, and corrup-
tions of his own vile nature, relying whol'y upon Christ, and
invocating no saint but his Saviour, ending his life with these words :
" 0 Jesus, Jesus, Jesus, be to me a Jesus."
But the truth of this doctrine doth appear more plainly by the
consideration of the persons here mentioned, of whom, through
whom, to whom. First, of whom : the Lord of the vineyard, that is,
God the Father, who saith in the 15th verse, that the eternal penny
is his own, and that he may do Avith it what he list. If it were debt,
then not his own, neither could he dispose of it as he will. In exe-
cution, the work goeth before the reward ; as here the labour before
the hire : but in God's intention the reward is before the work. God
therefore giveth us grace to work well, because formerly by his
election, he giveth us eternal life : " Whom he doth predestinate,
them he calleth ; and whom he calleth, he justifieth ; and whom he
justifieth, them he glorifieth." And so his mercy is from everlasting
to everlasting, from everlasting predestination to everlas'ing glori-
fication.
Happily some will say, promise is debt : but God promised and
covenanted with the labourers in the second verse, to give them a
penny. Answer is made, that this very promise is mercy on God's
part, not merit on our part : by promise he bindeth himself, but by
merit we bind him unto us. It is in his own power to promise, and
without promise he should be tied unto nothing : but whether there
be promise or not, he is tied in justice to reward desert. If a man
deserve a penny, he must have a penny ; for God, infinitely rich in
mercy, doth highly scorn to owe any labourer a farthing : but if
this penny be due not by any performance of man, but only by the
promise of God, it cannot truly be called a reward of debt, but of
favour ; not purchase, but inheritance. " Come, ye blessed of my
Father, inherit the kingdom prepared for you," &c.
It heritance is a matter of birth, but not of industry. The younger
brother often is of better desert than the elder ; yet that cannot
make him his father's heir. When therefore the Scripture sets forth
unto us eternal life, under the condition of inheritance, it teacheth
us plainly, that we cannot obtain it by merit, but that God electing
326 THE OFFICIAL CALENDAR OF THE CHURCH.
US his children, before any work, giveth us freely the state and pre.
rogative thereof.
Christ is the steward, by whom every labourer hath his hire : for
we receive nothing from God the Father, but by God the Son ;
grace by Jesus Christ.
The persons unto whom regard is given, are the first and the last
labourers in God's vineyard, and the last hath equal pay with the
first. If then in our spiritual warfare, any good work chance to
leap over the wall, and challenge to itself any prerogative of merit,
and so the devil by his seeming retreat, infect it with the bane of
pride, as having obtained victory, we must use it as Torquatus did
his over-venturous sin, cut it off with the impartial sword of the
spirit, for daring beyond his commission. I conclude with Augus-
tine ; It is true righteousness unto which eternal life is due ; but if
it be true, it is not of thyself. It is from above, descending down
from the Father of lights, that thou mightest have it : if at least
thou have it, verily thou hast received it : " for what hast thou that
thou hast not received ?'' Wherefore, 0 man, if thou be to receive
eternal life, it is indeed the wages of righteousness ; but to thee it
is grace, to whom righteousness itself is also grace.
That God calls, it is his mercy ; that thou comest at his call, it
is his mercy ; that thou dost labour when thou art come, it is his
mercy ; that thou art rewarded for thy labour, it is his mercy. " By
the grace of God I am that I am, and his grace which is in me, was
not in vain ; but I laboured more abundantly than them all ; yet
not I, but the grace of God which is with me.''
THE EPISTLE.
2 Cor. xi. I'd.— '^ Ye suffer fools gladly,'' ^c.
Saint Paul was so modest in his own cause, that he calls himself
the greatest sinner, ar.d the least saint; but in God's cause, per-
ceiving that his personal disgrace might tend to the general hurt of
the Church, and scandal of the Gospel, he doth boast with the
proudest ; " In whatsoever any man is bold, I am bold also." Not
out of vain-glory, to commend himself, but out of a just necessity,
to stop the mouths of others ; especially to confound the false
teachers. He doth therefore, first confer, then prefer himself be-
fore them all.
He compares himself with them in that which is less commend-
SEXAGESIMA SUNDAY. 327
able, namely, for his birth and ancientry. " They are Hebrews,
even so am I : they are Israelites, even so am I : they are the seed of
Abraham, even so am I : whereas they rejoice after the flesh, 1 will
rejoice also." Verse 18.
As he doth equal himself with them in things carnal, so prefer
himself before them in things spiritual, in that which is more worthy
praise, to wit, in his apostleship. 1. In general; "They are the
ministers of Christ, (I speak as a fool,) I am more : put apart to
preach the Gospel of God : not by man, but by Jesus Christ."
/'I. For that he suffered more
y troubles, as he showeth in
In a more particular, he doth extol himself J this Scripture,
above them all, in two points especially: ,2. For that he received more
/ graces, as he declares in the
V next chapter.
Such as others imposed on him. " In stripes above measu,re,"
above the measure of human endurance ; and above the mea-
sure of usage. " In prison more plenteously ; in death oft ; of
the Jews five times I received forty stripes save one. Thrice
was I beaten with rods : I was once stoned. I suffered thrice
His troubles shipwreck: night and day have I been in the deep sea: in
here mention- < peril of waters, in peril of robbers ; in jeopardy of mine own
ed, are partly, nation, in jeopardy among the heathen : in perils in the city,
in perils in wilderness, in perils among false brethren," &c.
r Outward : Labour, watching, hun-
I ger, thirst, fasting, cold, naked-
Such as himself assumed j ness.
^ of his own accord : ) luAvard : I am cumbered daily, and
I take care for all the congrega-
l^ tions, &c.
The natural man is comforted in three I t -i i t\
, . . ,, -{ Liberal diet,
things especially ; 1 /-( i i
o ^ >/ I Good apparel.
For rest, Paul did labour much, even with his own hands, night
and day, watching often, preaching sometimes till midnight : Acts
xxiv. 7. For diet, he sometimes was in hunger and thirst, upon
want : 1 Cor. iv. 11 ; and often he did fast for the taming of his
body : 1 Cor. ix. 27. For apparel, he was in cold and nakedness :
the one hurtful to himself, the other hateful to the world : for his
inward affliction, he took care for the whole Church ; exceeding
solicitous for their spiritual and temporal good : spiritual, who is
weak in faith or good works, and I am not grieved : I became weak
to the weak, that I may win the weak. So the prophet, " 0 that
mine head were full of water, and mine eyes a fountain of tears,
that I might weep day and night for the slain of the daughter of
my people."
328 THE OFFICIAL CALENDAR OF THE CHURCH.
Concerning defects in temporal good, he saith : "Who is offended,"
that is, afflicted, "and I burn not," in heat of compassion? All this
Saint Paul doth hedge in with a preface before: "Ye suffer fools,"
&c. And a protestation after verse 31. " The God, even the Father
of our Lord Jesus Christ, which is blessed for evermore, knoweth
that I lie not."
In the preface, St. Paul doth tax the Corinthians' folly, for that
they suffered, and that gladly, the false teachers to tyranize over
their persons and purses, either secretly defrauding, or openly
devouring their estate ; whereas the apostles in the meanwhile,
(who preached liberty of conscience, and sought not their own,
but that which is Jesus Christ's) were neglected and despised.
As it was in Corinth, it is in England ; the crafty Jesuit and
dissembling Schismatic, prevail more with the people than the true
Protestant preacher. Our Popish ladies are so wise, that they
suffer the Jesuit to bring their credits and consciences into bondage,
to devour their husband's estate, to take what they list, enjoining
penance to others, while they tamper themselves, and exalt their
order above all, either priest or people.
So the Schismatic gains by loss : as in familiar letters, it is the
best rhetoric to use no rhetoric. And as Scipio said he was never
less alone, then when he was alone : so the factious have never so
much living, as when they have nothing. But the Protestant
pastor is kept often from his own (which all laws of God and men
hold his due) by prohibitions and unjust vexations ; or else paid
with insupportable grudging and envy. So that (as travellers
observe) divines are less regarded in England, than in any nation
of the world, either Christian or Heathen.
Saint Paul in his protestation, calls to witness the most merciful
and most mighty, that he speaks nothing but the truth. He that
knoweth all, knoweth I do not lie.
The Lord is to be feared, because God ; to be loved, because the
Father of our Lord Jesus Christ ; to be praised, because blessed
for evermore. By this great, good, glorious Lord, whom I dare
not abuse, because great: will not, because good; may not, because
glorious, I protest that all is true, which I have said, or shall say.
It appears then in his preface, that he dealt wisely, in his pro-
testation, that he dealt truly. Some commend themselves truly,
but not wisely, more commend themselves wisely ; but not truly.
Paul here doth both, approving himself before God and men : before
God, in speaking so truly : before men, in speaking so wisely.
SEXAGESIMA SUNDAY. 329
THE GOSPEL.
Luke viii. 4. — " When much j^eojyle ivere gathered together, and
ivere come to him out of all cities, he spake by a similitude : the
soiver ivent out to soiv," cf-c.
Our Saviour Christ in tins f propoundeth 1 , ,
„ . ■< 1 1 )• a parable.
Scripture [ expoundetn J '■
-r ,^ T C Occasion: " When much people," &c. ver. 4.
In the propounding, V p^^^^^^. u ti^^ ^^^^,. ^^'^^ ^^^ ^o sow." ver. 5, 6, &c.
three points are regard- j Conclusion : "He that hath ears to hear, let him
abl*^- *h« (hear:" ver. 8.
The peoples' pressing occasioned Christ to deliver this parable :
, . - , C diliffence of the people in hearing,
wherein observe, the < c ni, ■ ^ • • ^ ^•
' ^ care oi Christ m instructing.
The peoples' earnest desire to hear doth appear, in that they
were a multitude : no-Kvi hx'K®', a very great multitude ; as it is in our
vulgar English, much people gathered together ; many from many
cities; in zeal so good, in number so great, that pressing upon
Christ by the sea-side, he was feign to leap into a ship, and make
that his pulpit, as St. Matthew reports in his Gospel.
This peoples' pattern condemns our peoples' practice, who will
not run out of the city into the country, nor out of the country
into the city to hear Christ, except it be upon hatred or curiosity,
faction or affection.
Under the cruel persecution of Dioclesian, twenty thousand
Christians in Nicomedia were burned in the temple, being all
assembled to celebrate the birth of Christ. And Jerome makes
mention, how that at Mentz in Germany, the city being taken, many
thousands were slain in the Church. And what massacres have
lately been in England, France, Flanders, is not unknown unto
such as have had either open eyes or ears. Happy then are the
eyes which see the things that we may see : for we living under
the peaceable government of a most religious prince, may come to
Church in peace, hear in peace, depart in peace : we may come in
our slippers, and sit on our cushions. If then Christ do not hold
us by the ears, as Socrates did Abibiades, if we do not press to
hear him, as the people did here, he will one day speak of us, as he
did of Jerusalem. " How often would I have gathered you together,
as the hen doth her chickens under her wings, and ye would not ?
I have called, and ye refused ; I have stretched out mine hand, and
none would regard : but because ye despised all my counsel, and
23
330 THE OFFICIAL CALENDAR OF THE CHURCH.
\vould none of mj correction, I will also laugh at your destruc-
tion, and mock when your fear cometh," &c.
Happily some will object : all the people whom ye commend
came not unto Christ with a good mind and honest heart to be
taught : it may be some came in malice to carp at him ; others in
curiosity to wonder at his miracles ; others upon covetousness, to
reap some temporal benefit by him, according to which several
humors, our Saviour was occasioned to propound this parable of
the sower sowing his seed in diverse lands increasing diversly.
Well, howsoever ye come, yet come unto Christ : if ye come with
an intent to carp, come: for happily while ye think to catch the
preacher, he may catch you, as Ambrose did Augustine : if ye come
with a mind to sleep at the temple, yet come ; for it may be (saith
B. Latimer) Almighty God will take you napping: if you come
with a resolution to steal, yet come ; for peradventure the first
word that ye hear, will be, "Thou shalt not steal:" or, "Let him
that hath stolen steal no more." "The Avord of God is pure, and
converteth the soul :" perfect and pure, formaliter and efiective,
both in itself pure, and making others pure; come then howsoever
ye stand affected, evermore press to Christ, out of all cities and
villages.
f 1. Li that he wont out of his house (saith
The care of Christ J Matthew) to a more public, large, fit
in instructing, is seen ' place for teaching.
2. For that he spake by a similitude.
By the former all Preachers may learn to take their best hint
and opportunity for the propagating of the Gospel, and instructing
of God's people, leaving sometime their own little cures, and upon
good occasion to preach unto much people, sowing their seed in a
more large field, and profiting even so many as they can.
For the second point. Divines have rendered sundry reasons, why
Christ used to speak by parables : as first, that the Scripture might
be fulfilled : " I will open my mouth in a parable," Psalm Ixxviii. 2.
Secondly, that we might know that Christ spake with the same
spirit, by which all God's holy Prophets in old time spake, whose
writings are full of parables.
Thirdly, that he might descend unto the capacity of the most
simple, who best understand and remember homely comparisons;
as the Poet Herat, truly :
" Segnius irritant animos demissa per aures,
Quam qua; sunt oculis subjecta fidelibus."
SEXAGESIMA SUNDAY. 661
What is received through the ears, excites the mind less than
that which is subjected to the faithful eyes.
Fourthly, that his aulitors might hereby take occasion to move
doubts, and ask questions, as the Disciples in the 9th verse : "• What
manner of similitude is this ?"
Fifthly, that the mysteries of God's heavenly kingdom might not
be revealed unto the scornful; as Christ himself teacheth in the
tenth verse: " To you it is given to know the secrets of the king-
dom ; but to others in parables, that when they see, they should
not see," &c.
Sixthly, that every man in his occupation and ordinary vocation,
might be taught those things which concern his soul's health : as
this parable may be termed the ploughman's gospel, " The seed is
the word of God," &c. He that meditates on it, when he plougheth
his ground, may have a sermon always before him, every furrow
being a line, every grain of corn a lesson bringing forth some fruit.
" The sower went out to sow his seed." St. Augustine writeth
upon the words, "I will open my mouth in parables," &c., wisheth ;
" Oh ! that he, who said ' I will open my mouth in parables,' would
also open those parables ; and as he has given the propositions he
would also give their expositions." Here St. Augustine's prayer
is heard; for Christ gives an exposition of his proposition; and
therefore we must take heed, that we neither detract nor add any
thing to it; " The work should have a reader, not an interpreter."
Culm an.
"And as he said these things, he cried, he that hath ears." He
cried to manifest his affection and our dullness : excepting this oc-
casion he did not cry above three or four times in all his life. He
cried as he taught in the Temple, John vii. 38. He cried when he
raised up Lazarus from the dead, John xi. 43. He cried, John xii.
44. He cried on the Cross, Matt, xxvii. at all which times he deli-
vered matter of great consequence. This sentence then, *' He that
hath ears to hear let him hear," being uttered upon a cry, must not
lightly be respected of us. All men for the most part have both
their ears, but not to hear. The man sick of the gout, hath both
his feet, but not to walk. He that is purblind, hath both his eyes,
but not to see clearly : he that is manacled by the magistrate for
some fault, hath both his hands ; but so long as they are bound
they cannot do their office. So most men have ears, but few men
have ears to hear, namely, to hear that which is good, and to hear
that which is good, well. " A hearing ear is the ear of the mind to
understand and to do what is commanded." Remesius.
332 THE OFFICIAL CALENDAR OF THE CHURCH.
A good ear, saith the wise man, will gladly hearken unto wisdom ;
where note two lessons as concerning hearing : first, that we hearken
unto nothing but that which is good, unto wisdom. Secondly, that
we hearken unto it gladly ; with a great desire to learn : for in
Scripture phrase, obaudire is obedire : so Christ in the Gospel,
"He that heareth you, heareth me:" that is, he that obeyeth you,
obeyeth me : and he that despiseth you, despiseth me. " If thy bro-
ther hear thee, thou hast won thy brother :" that is, if thy brother
follow thy counsel, and will be content to be ruled by thee.
We read in the law, that if a bond-servant will not be made free,
but stay still with his master, he shall be brought before the judges,
and set to the door or the post, and his master shall bore his ear
through with an awl, and so he shall serve him fore.er. Every
sinner is the devil's vassal : and therefore if he refuse to be free
w^ien liberty and free grace of the gospel is offered, ere it be long
the devil will so bore his ears, as that they shall be made unfit to
hear, and then he shall serve his old master forever. He may
peradventure come to Church and hear the sermon ; but he shall
be like the man, that beholds his face in a glass : for when he hath
considered himself, he goeth his way, and forgets immediately what
manner of one he was.
Wherefore, when ye come to Christ, bring your ears with you,
ears to hear, so to hear, that ye may understand ; so understand,
that ye may remember ; so remember, that ye may practice ; so
practice, that ye may continue ; so God's seed shall be sown in
good ground, and bring forth fruit, in some thirty, in some sixty,
in some an hundred fold, &c.
The Parable's exposition is occasioned by the Disciples' question,
verse 9, " What manner of similitude is this ?"
,T^, , r their carefulness in asking.
V\ nere note . . . ■
1 Christ's readiness in answering.
For the first, the Sabbath is aptly termed a school day, wherein
all God's people must come to the Temple, which is the school, to
learn his word, their lesson. In this seminary Christ is the chief
seed-man, styled in the beginning of this parable, " The sower." In
this university, Christ is the prime Doctor : " One is your teacher ;
his school the earth ; his cathedral, heaven." Aug. His Apostles
sowed as undei'-bailiffs in his field : and his preachers in our time
teach as under-ushers in his school.
As then in the schools of human knowledge, so soon as the lec-
ture is read, it is the scholars duty to question among themselves
SEXAGESIMA SUNDAY. 333
how to parse and construe it, and when they doubt, to have recourse
to their grammar-rules, by which all construction is examined : and
when they do not understand an hard rule, to come for a resolution
to their Master, who is as it were a living grammar and a walking
book.
So likewise in God's Academy in the Divinity school, when
either the lecture of the law is read, or sermon on the Gospel
ended, it is your part to reason among yourselves as you walk abroad
in the fields, or talk at home in your house, how this and that may
be construed ; and when you cannot resolve one another, with the
men of Berea to search the Scripture daily, whether those things
are so ; to try the spirits of men by the Spirit of God : for the Bible
is our Divinity-Grammar, according to which all our lessons ought
to be parsed and construed. And if ye meet with a difficult place,
repair to God's usher, the Priest, whose lips should preserve knowl-
edge : Demand of your Pastor, as the disciples of Christ here,
" What manner of parable is this ?"
It is apparent in the Gospel that the disciples ever took this
course : when Christ had delivered any deep point, first they dis-
puted among themselves, and then after came to him, and asked
his resolution : " Why say the Scribes that Elias must first come ?
How can these things be ? Declare unto us the parable of the
tares ?"
In our days, if the Pastor be learned in laws of the land, and
well acquainted with business of the world, his house shall be re-
puted (as Tully speaks) " The oracle of the State ;" all his neighbors
will haste unto him for advice in law, but few for counsel in reli-
gion. Indeed they come to school, but like truants only for fear
of punishment ; and when they come, they care not how little learn-
ing they have for their money. But let me tell them of another
school-trick ; at the world's end there is a black Friday, a general
examination ; at which time conscience the monitor shall open her
books and bills of all our faults, and our great schoolmaster in his
own person shall reward every man according to his work. It be-
hooveth every one therefore to be diligent in coming to school, to be
careful in hearing, painful in examining, fruitful in practising.
" And he said." Christ's readiness in answering, teacheth all
preachers, his ushers and curates, not only to preach in public, but
also to catechise their auditors, as occasion is offered, in private :
especially such as hunger and thirst after righteousness ; for unto
them it is given to know the secrets of God's kingdom. The which
"words contain God's donation unto his elect, and it is with privilege
334 THE OFFICIAL CALENDAR OF THE CHURCH.
to you, but unto others in parables : cum gratia, it is given. Con-
sulas Augustin, de prrerlestinat. Sanctorum, cap. 8, lib. de bono
perseverantije, cap. 8, 9, 11 ; lib. de correp. et gratia, cap. 4, 6,
7, 8. _
Saving knowledge of God is a gift and grace : for the natural
man understands not the things of God; he believes oculo magis
quam oraculo, trusting his five senses more than the four Gospels.
It is a mystery revealed unto you, but hidden unto many, whose
eyes the god of this world hath darkened, that seeing they should
not discern, and hearing they should not understand. "0 Father,"
saith Christ, " thou hast hid these things from the wise, and hast
opened them unto babes. It is so, because thy good pleasure was
such." As it is our Father's will alone to give us a kingdom ; so
likewise his good will alone to make us know the secrets of his
kingdom.
There are mysteria regis, which may not be known ; and there
are mysteria regni, which must be known ; many mysteries of our
heavenly king are known only to himself. " Canst thou," saith
Job, " find out God ? canst thou find out the Almighty to his per-
fection ? The heavens are high, what canst thou do ? It is deeper
than the hell, how canst thou know it ? The measure thereof is
longer than the earth, and it is broader than the sea." God there-
fore requires rather we should remember what he hath been to us,
than curiously to seek what he is in himself.
But as for the secrets of his kingdom, he reveals them unto the
heirs of his kingdom ; these mysteries may, yea must be known,
and therefore Christ cried, " He that hath ears, let him hear."
Teaching hereby, that in making our election sure, we must not
begin a priori, but a posteriori ; such as with a good heart hear the
word and keep it, and bring forth fruit through patience, shall in-
herit the kingdom of God ; but the kingdom of God shall be taken
away from such as are fruitless, from such as are faithless.
" This is the parable." Bare reading, without understanding, is
bare feeding ; the true meaning of the Scripture is the true manna :
for as a man, so the Bible consists of a body and a soul. The sound
of the letter is the body, but the sense is the soul : this indeed is
the Scripture, this is the parable.
" The seed is the word of God." The sower is Christ. The
preacher is not properly the sower, but the seed-cod ; at the most an
undersecdman.
'' The sower went out to sow." Not to reap. Now many go out
into God's field only to gather in harvest, tanquam Stratocles et
SEXAGESIMA SUNDAY. 335
dromoclldas, ad auream messem, intending to reap things carnal,
more than sowing things spiritual.
The sower sowed his seed ; for the seed is the word of God, not
of an angel or man : and this seed hath in it generative power in
itself: it is lively, yea the word of life. So that if it bring not forth
fruit, the fault is not in the seed, but in the ground, being either
unploughed, or stony, or thorny. The " seed is the word of God."
And therefore such as corrupt it, as heretics ; or choke it as hypo-
crites ; or keep it down from growing by force, as tyrants : or
thrust other seed into it, as papists do ; shall one day feel the just
wrath of God : for as he gave pure seed, so will he require pure
corn.
He left this in the Church, even in the garners of the prophets
and apostles : and therefore whosoever adulterate it before it be
sown, or nip it when it doth spring, or cut it down before the Lord's
harvest, are not God's husbandmen, but Satan's hirelings ; and you
may know them, saith Christ, by their fruit, that is, by their doc-
trine. For God's husbandmen sow God's seed, but the devil's fac-
tor, as Saint Paul plainly, the doctrines of devils. As for example,
this is pure seed ; " Thou shalt worship the Lord thy God, and him
only shalt thou serve." But to worship angels and saints, and to
give the same kind of worship to the crucifix which is due to Christ,
is sophisticate seed. This was not at the first sown by the sower ;
but over-sown after by the malicious enemy, while men slept.
" Those that are beside the way." Three parts of four are bad ;
yea, the most of such as hear the word, and confess Christ, are un-
profitable. Strive then to enter in at the straight gate. Remember
that covetous cares and voluptuous living are the thorns wdiich.
usually choke God's seed in our hearts : riches unto the covetous
are thorns in this and the next life ; their pricks are threefold in
this life ;
r Laboris in acquisitione. Labour in acquisition.
Namely, of-/ Timoris in possessione. Anxiety in possession.
I Doloris in amissione. Grief in losses.
The true reason why so many men are delighted with them, is,
because they put on wants, or tying gloves, and so their hearts and
hands being hardened, they feel not their pricking : but in the next
world they will be thorns again, when Christ shall say to the covet-
ous : " Hence from me ye cursed, into everlasting fire : for I was
an hungered, and ye gave me no meat : I thirsted, and ye gave me
no drink," &c. Here pause good reader, and pray with Ludolphus.
336 THE OFFICIAL CALENDAR OF THE CIIURCII.
" 0 Domine Jesii, fac me de veteri vita exire, ne semen verbi tui
quod in meo intellectu boni propositi, quod in meo affectu boni ope-
ns, quod in meo actu seminasti, comedatur a volucribus inanis gloria?,
ne conculcetur in via assiduitatis, ne areat in petra durse obstinationis,
et ne suflfocetur in spinis solicitudinis, sed potius in terra bona cordis
humillimi centesimum fructum edat in patientia : fac etiam me base
omnia intelligere et facere, ac verbo vel saltern exemplo alios docere.
Amen."
Oh Lord Jesus ! make me to abandon my old mode of living ; lest
the seed of thy word, Avhich thou hast sowed for my instruction in
good doctrine, for my affection for good works, for my w^ell-being,
should be eaten by the birds of vain-glory, or trodden down in the
paths of business, or burned on the rock of obstinacy, or suflfocated
by the thorns of care : but rather in the good ground of an humble
heart, let it bring forth, an hundred fold, fruit with patience : make
me also to understand these things, and to do them, and by word
and wholesome example, to teach others." Amen.
THE EPISTLE.
1 CoE. 13. — ^'•Tliough I speak loitli tongues of men and angels,'" ^c.
The Bible is the body of all holy religion ; and this little chap-
ter is as it w'ere, an abridgment of all the Bible : for it is a tract
of love, which is the complement of the law, and supplement of the
Gospel. All the Scripture teacheth nothing else, (saith Augustine,)
but that we must love our neighbour for God, and God for himself.
It forbids nothing but lust, and enjoins nothing but love : for with-
out love, there is no true faith ; and without faith, all our righteous-
ness is sin.
:!'
'1. Largely, showing that C Use : verses 1, 2, 3, 4, 5,
it surpasseth all other ) 6, 7.
St. Paul therefore doth 1 graces iu two thiugs : f Continuance: verses 8, 9,
extol in this chapter above/ ' 10, 11, 12, 13.
all others, this one virtue : J 2. Briefly, by way of recapitulation in the last verse :
# "Nowabideth faith, hope, and love, even these
V three : but the chief is love."
Charity doth excel in use : for all other gifts without it are nothing
available to salvation, as Paul proves by this induction ; "■ If I speak
with tongues of men and angels," &c.
QUINQUAGESIMA SUNDAY. 337
{T , n , -I • ( Accurate speech : verse 1.
Intellectual: ^ | q^j^^^. j^^^^{.i^^^.^ ^ ^^^.^^2.
/■ Doing : verse 3. " Though I feed the
Moral • ;r. ) P^^^ ^^*^ ^^^ ^'^ S^^^^-"
Moral . m j guffei-jug . « Though I give my body to
' be burned," &c.
" Though I speak with the tongues of men." That is, of all men.
If I had understanding in all languages, and art to parley in them
al! : if a man could speak as many tongues as our late sovereign of
blessed memory, Queen Elizabeth, of whom the divine poet, as a
divine truly, not as a poet flatteringly :
" That Rome, Rhine, Rhone, Greece, Spain and Italy,
Plead all for right in her nativity." — Bu Bartas.
If a man could discourse in so many languages as Mithridates,
of whom Volaterane reports, that he well under. tood twenty-two
sundry tongues : or as others twenty-five. If a man could thunder
in an oration, as Aristophanes said of Pericles ; or tune his notes so
sweetly, that he could move mountains and stony rocks with Orpheus ;
or fetch souls out of hell, as fabulous antiquity feigned of Mercury.
Though a man could hold the people by the ears, and carry them up
and down the country like pitchers, as Socrates did Alcibiades ; and
steal away their hearts, as Absalom did in Israel. If a man were
so bewitching an orator, that he could " present, extol, amplify or
extenuate, and as if by the magic power of eloquence, transform his
subject into whatever face and habit he wishes," (Picus Miran) ; so
subtle a disputer, as that he could make every thing of anything,
yet without love, were he nothing.
Yea, though a man could speak with the tongues of angels, that
is, of the learned priests and prophets, who were God's angels and
messengers. If a man had the silver trumpet of Hilary ; or the
golden mouth of Chrysostom ; or the mellifluous speech of Origen,
" from whose mouth honey seemed to flow rather than words."
Vincent. If a man were so painful in preaching, that, as St. Peter,
he could add to the Church with one sermon, about three thousand
souls ; or, as it is recorded of venerable Bede, fondly and falsely, that
he could make the very stones applaud his notes, and say, Amen.
Or as others expound it hyperbolically : though a man should
speak like the glorious angels, as Paul, Gal. i. 8. " Though an
angel from heaven should preach unto you." Give me leave to add
one word more to this hyperbolical supposition. If a man could
speak like God, as antiquity reports of Plato ; that if Jupiter him-
self should speak Greek, he would use no other phrase but his. And
338 THE OFFICIAL CALENDAR OF THE CHUIICII.
of Chrysippus, that if the gods should speak logic, they would have
none but his. Or as the people blasphemously of Herod, Acts xii.
"The voice of God, and not of man." Though I say, we could
speak with tongues of men, of angels, of God, if it were possible,
and have not love, we were but as sounding brass, or as a tinkling
cymbal : we might happily pleasure others, but not profit ourselves
unto salvation. Herein resembling Balaam's ass, who by speaking
bettered her master, not herself.
A plain piece of brass makes but a plain noise, tinker's music ;
but a tinkling cymbal, in regard of the concavity, yields a various
sound, a more pleasant stroke. So rude speakers are like sounding
brass ; but the curious and judicious, adorned with multiplicity of
distinctions, and variety of good learning, are as a tinkling cymbal,
or more tickling delight to their hearers ; and yet if they preach
without love, their sound is without life. " He who loveth not his
brother abideth in death,'' saith St. John. Such fitly resemble the
sermon-bell, which calls others to the Church, but hears nothing
itself ; it wears out to his own hurt, though others good.
Nay, when auditors are persuaded thoroughly, that their pastors
instruct not out of charity, their plain doctrines are but as sound-
ing brass, tedious as the tinker's note ; their accurate sermons as a
tinkling cymbal, which only pierce the ears, and enter not into their
heart; as the prophet aptly; "Their admonitions are unto them
as a jesting song of one that hath a pleasant voice, and can sing
well ; for they hear their words, but they do them not." As one that
hears excellent music from out of the street in the night, will in-
stantly leap out of his bed, and lend his ear for a time ; but when
the musicians are gone, presently return to sleep again ; so many
delight to hear the sweet songs of Sion, but when the sermon is at
an end, they sleep in their old sins again, forgetting immediately
the good lesson, as if it were but the drumming of a pan, or scrap-
ing on a kettle.
" And though I could prophecy." Prophecy then is nothing
without love. For " Balaam, Caiphas, and Saul prophesied." Un-
derstanding of mysteries is nothing without love ; for Judas, and
Nicholas, and Arius, were well acquainted with the Scriptures. All
knowledge is nothing : for the scribes had the key of knowledge,
yet entered not in themselves.
"And all knowledge." Though a man were an ocean of learning,
as Plutarch is called : in so much that Theodorus Gaza said, if he
could read but one man's book, he would make choice of him. Or
if a man were so full as Pliny, whose works are " instar mille volu-
QUINQUAGESIMA SUNDAY.
339
minum :" if a man were a treasure-house of letters, as Picus Miran-
dula writes of Hermolaus Barbarus : a library for a whole nation,
as Baronius of Albinus : as Erasmus of B. Tonstal, a world of
learning,
'IMetapliysical;
S
Theoretical:
real ;
mundis erudi-
tionis, abound-
ing with skilH
in all arts : I
I
, IMathematical : as
Physical :
ins the
Inspired : as Divinity
contained in the Bi-
ble.
lAcquired : of which
/ Aristotle and Avicen
>• write.
( Arithmetic.
Geometry.
Music.
Astronomy.
{Principles.
Generation of na-
tural things.
{Grammar.
Rhetoric.
Logic.
{Ethics.
Economics.
Politics,
^-—-••j _ _ fXavigation.
V factive : as skill in < Husbandry
[Hunting, &c.
If a man understand all mysteries in Scripture, all secrets in na-
ture : " if he had all faith that could remove mountains," in a literal
sense, move that which cannot be moved, high hills, imponere Pe-
lion ossa : in an allegorical exposition, cast out devils. If a man
had all parts of all knowledge, prophecy, sapience, prudence, and had
not love he were nothing. Nothing, in esse gratiae, though some-
thing in esse natures : dead spiritually, though something, some great
thing in the natural and civil life. For great clerks have long life
on earth. Albeit, Aquinas, Jewel, Picus Mirandula, Whittaker, died
in the principal strength of their age; yet in respect of honour and
fame, they live with the longest.
" Dum liber ullus erit, dum scrinia sacra literarum,
Te leget omnis, amans Christum, tua Cypriane discet." — Prudentius.
While letters last, while any book endures,
While the winged God his sacred shrine ensures,
Thy teachings, Jesus ! shall be read by man,
And all shall learn thy love who Cyprian scan.
Knowledge is a good stirrup also to get aloft, the high-way to
much honour and preferment in this world ; but without love, no-
thing available to glory eternal in the world to come. Knowledge
bloweth up, but charity buildeth up. If learning be taken without
340 THE OFFICIAL CALENDAR OF THE CHURCH.
the true corrective thereof, it hath in it some nature of poison and
some effects of that malignity, which is a swelling. " If I spake
with the tongues of men and angels, and had not charity, it were
but as a tinkling cymbal." Not but that it is an excellent thing
to speak with tongues of men and angels, and a far more noble
treasure to possess all knowledge. For Christ said of his Apostles,
'* that they were the light jof the world ;" and the worthy doctors
succeeding, were great stars in the firmament of the Church, by whose
light, descending from tlie Father of lights, we find out the truth
hidden in many dark places of the Scripture. But the meaning of
Paul is, if our knowledge be severed from love, and not referred to
the good of men, and glory of God ; it hath rather a sounding glory
than a meriting virtue ; though it seem to be never so much, it is a
very nothing.
The Papists out of these words, " If I have all faith, so that I
can remove mountains, and have not charity, I am nothing ;" gather
two conclusions against us : The first is, that true faith, may be
without love : the second, that faith alone without good works is
nothing worth in the business of our justification.
To the first, answer is made, that the speech of Paul is not a
categorical proposition, but an hypothetical supposition ; if it were
possible that all faith should be without good works, it were nothing.
Secondly, Paul here speaks not of a justifying faith, of that faith
of believers which is common and general, but of the special gift of
faith to work miracles, of which our Saviour in the Gospel ; " If ye
had faith as much as a grain of mustard seed, and should say unto
this mulberry tree, pluck thyself up by the roots, and plant thyself
in the sea, it should even obey you." This he said unto the be-
lieving Apostles ; and therefore cannot be construed of a saving
faith, but of a miraculous faith: and so St. Ambrose notes upon
this text, to do wonders, and to cast out devils by faith is nothing
worth, except a man be an earnest follower of good conversation.
Our Divines acknowledge that every kind of faith is not joined
with love ; for there is a dead faith, and there is a lively, whereby
Christ liveth in us, and we in Christ. There is a faith of devils,
and a faith of God's elect. There is a faith whereby the believer
shall never perish ; and there is a faith, whereby some believe for
a time, and in the day of temptation fall away. There is a faith,
which the world destroyeth, and a faith which is our victory, by
which a Christian overcomes the world. There is a faith, whereby
we believe there is a God ; and there is a faith, whereby we believe
in a God according to these differences of faith in Scripture, there
QUINQUAGESIMA SUNDAY. 341
is a faith without works, and there is a faith which worketh by
love.
We say then of the faith of God's elect, whereby we believe in
God, to which the promise of justification and eternal salvation is
made, that is a faith which cannot be separated from charity, but
wheresoever it is, there is love joined with it, bringing forth the
fruits of righteousness, which are by Jesus Christ unto the glory
and praise of God. Inseparabilis est bona vita a fide, quae per dilec-
tionem operatur, imo vero ea ipsa est bona vita, saith Augustine ;
according to that of Ireneeus, to believe is to do as God will : and
therefore Beza translates here, Tta'^av jtlgiv, not omnem fidem, but
totam fidem ; implying not all kind of faith, but all faith of this
kind to work miracles ; as if Paul should argue thus : If a man
could work never so many miracles, and fail in his morals, he
should be nequam, and nequam, is nequicquam, as our Apostle
speaks, a nothing.
The second conclusion gathered out of these words against us, is,
that faith alone without charity nothing availeth to justification.
Our answer is, that albeit faith is not solitaria, yet in our justifica-
tion it is sola ; even as the eye in regard of being is never alone
from the head, yet in respect of seeing it is alone, for it is the eye
only that doth see. So faith subsists not without other graces of
God, as hope, love, &c. Yet in regard of the act of justification it
is alone without them all. For the further opening of this hard
point, you must understand, that separating of things one from an-
other, is either real in the subject, or mental in the understanding :
real separation of faith and charity we wholly deny. For Bellar-
mine confesseth expressly, that Luther, Melancthon, Chemnitius,
Calvin, and other learned Protestants have taught, that good works
in some sort be necessary to salvation, and that there is no true
faith, unless it bring forth good works, and be conjoined with cha-
rity.
Separation mental in understanding and consideration is either
negative or privative. Negative, when in the understanding there
is an affirming of one, and denying of another. Privative, when of
things that cannot be separated indeed, yet a man understands the
one, and omitteth to understand the other. As for example, though
light and heat cannot be separated in the fire, yet a man may con-
sider the light and not the heat : so then in our justification, we
do not negatively separate other graces from faith, as if faith ex-
isted alone without hope and love, but privately making them effects
and consequents, not concurring causes of our justification. Our
342 THE OFFICIAL CALENDAR OF THE CHURCH.
assertion is : Faitli considered without hope and charity, that is,
hope and charity not considered with it, doth justify.
Christ Jesus is our husband, and we are his spouse : now the
bridegroom must be alone with the bride in his secret chamber, all
the servants and the family being put apart ; afterward when the
door is opened, and he cometh forth into the waiting room, then
let all the servants and handmaids attend, then let hope do her
office, let love do the duties of love ; then, as St. Peter exhorts,
"join virtue with faith, and with virtue knowledge, and with know-
ledge temperance," &c. The Papists object that love is the life of
faith. All faith's activity proceeds only from charity, and without
which our faith is dead. So the Scripture plainly, that in Christ
" neither is circumcision anything, neither uncircumcision : but faith
which worketh by love." Cardinal Bellarmine reads passively,
wrought by love: disagreeing herein from all the Fathers, and
that which becomes him worse, from the vulgar Latin, to which
all Papists are tied by the Council of Trent, as also from the Ro-
mish translation in English which hath, as our Testament, worketh
actively : for they foresaw this absurdity, that if they should have
translated faith Avrought by love, then it would have followed that
love must needs be before faith, whereas all of them acknowledge
faith to be before love ; according to that of Augustine ; faith is
given first, by which we obtain the rest : and Altissidorensis in his
golden sum saith, that faith, hope and charity, are a created trinity,
resembling the three divine persons uncreate. For the Son is be-
gotten of the Father, and the Holy Ghost proceeds from both : so
steadfast hope is bred of faith, and love doth issue from them both.
And Bellarmine cites often in his works out of Augustine : Do-
mus Dei credendo fundatur, sperando erigitur, diligendo perficitur;
The foundation of God's house in our souls is faith, the walls hope,
the roof charity. The Prophet in a vision saw the transgressor
against the transgressor, and the destroyer against the destroyer.
So the schoolmen oppose the schoolmen, and their champion Bellar-
mine fights against Bellarmine. For if faith be the foundation of
all other virtues, as himself writes, lib. I. de Rom. pent. cap. 10.,
then It is not as he disputes in lib. 2, de jr.stificat. cap. 4, wrought
by charity : but contrariwise charity doth arise from faith.
It is then an idle dream to suppose that charity is inclosed in
faith, as a diamond is in a ring ; for Christ is the precious pearl,
which gives life and lustre to the ring. The just live not by love,
but by faith in him. It is an improper speech (as our Divines ob-
serve) to say that faith worketh by love, as the body by the soul,
QUINQUAGESIMA SUNDAY. 343
the matter by the form ; for the soul rather worketh by the body,
than the body by the soul. The matter is passive, the form active.
Secondly, we say, that Paul in that text, " faith which worketh by
love" doth not intend justification, but the whole course of a Chris-
tian after his justification : he shuts out of God's kingdom nullifi-
dians and merit-mongers on the left hand, nulifidians and carnal
gospellers on the right. In Christ, neither circumcision availeth
anything, neither uncircumcision, that is to say, no merit, nor wor-
shipping. Ko religious order in the world, but faith alone, without
any trust in works, availeth before God. On the right hand he
doth exclude slothful and idle persons, affirming that if faith only
do justify, then let us work nothing, but barely believe. Not so ye
careless generation, enemies of grace : for faith is operative, work-
ing by love. St. Paul therefore sets forth in that excellent sen-
tence the whole perfection of a Christian in this life, namely, that
inwardly it consists in faith toward God, and outwardly in good
works, and love toward our neighbours : so that a man is a perfect
Christian inwardly through faith before God, who hath no need of
our works ; and outwardly before men (whom our faith profiteth
nothing) by love.
Faith is the Christian's hand. Now an hand hath a property to
reach out itself, and to receive a gift, but it cannot cut a piece of
wood without an hatchet or saw, or some such like instrument, yet
by help of them it can either cut or divide. Such is the nature of
faith, it doth receive Christ into the heart ; but as for the duties of
the first and second table, faith cannot of itself bring them forth,
no more than the hand can cut off itself; yet join love to faith, and
then (as our Apostle) "faith worketh through love," performing all
duties so well to man as God.
The property of true faith is, to receive into itself. The nature
of true love is, to lay out itself unto others : faith then alone justi-
fieth, apprehending and applying Christ's merits unto itself; but it
cannot manifest itself to others, except it be joined with love :
" Show me thy faith out of thy works." And thus as you see, that
inward work of justification is ascribed in holy Scripture to faith
only ; but outward works of sanctification, holiness and righteous-
ness, to faith and love jointly.
I refer the distressed soul to the comfortable Commentaries of
Martin Luther upon the Galatians ; and the curious Divine to
Doctor Abbot, his Apology for the Reformed Catholic ; tit. Justifi-
cation. For I will ingenuously confess, that my conscience was
344 THE OFFICIAL CALEXDAR OF THE CHURCH.
never quieted more than in reading the one : and mj curiosity
never satisfied more than in examining the other.
" Though I bestow all my goods to feed the poor." Merciful
"works are pro sacrificiis, imo prse sacrificiis, accepted of God as
sacrifice, Heb. xiii. 16, yea more than sacrifice: Hosea vi. 6. "I
■will have mercy, not sacrifice." To be merciful is the sole work
common to man with God.
It is then an higher step of perfection to distribute goods unto
the poor, than to speak with the tongues of men and angels, or to
be furnished with all variety of knowledge : yet Paul saith, " If I
bestow my goods," all my goods, not upon the rich, but upon the
poor, to feed, not to feast them, and hath not love, it profits me no-
thing. Where note five degrees of this amplification : the first is
to give : for most men, as in the Proverb, are better at the rake
than at the pitchfork, readier to pull in than to give out. The
second is to give, not another man's but our own goods. " If I
bestow my goods." According to that of Solomon, Ecclesiastes xi.
1. " Cast thy bread upon the waters :" Panis si tuus, qui tuus.
The third, is all our goods, not some small portion, or great sum,
but all ; according to that of Christ ; If thou wilt be perfect, sell
all that thou hast, and give it to the poor. The fourth is, to give
not to the rich, but to the poor ; saith the Prophet, " Deal thy
bread to the hungry." The last is to give to the poor, not super-
fluously to feast, but necessarily to feed them. If a man perform
this and more than this out of vainglorious ostentation, or idle pr .-
digality, not out of love to Christ, and compassion of his members,
it were but so much as nothing.
'' Though I gave my body to be burned." Love is seen more in
deeds than in words, and in suifering more than in doing : and of
all suffering, death is most terrible ; and of all kinds of death, burn-
ing is most fearful. Here then are many degrees in this one speech
(as Interpreters observe :) first, Si tradidero, not if I be forced,
but if of mine own accord, I give my body to be burned, as it is said
of Christ, '' he gave himself for us a sacrifice." Secondly, Si tra-
didero corpus, if I suffer loss not of goods only, though that be very
commendable, Heb. x. 34. "Ye suffered with joy the spoiling of
your goods ; but affliction in body, which is far dearer than our
wealth, as the father of lies in this truly ; skin for skin, and all
that ever a man hath, will he give for his life. Thirdly, Si tradi-
dero corpus meum ; if I give not only the body of my child, (though
a woman is highly magnified for such an act in the 2 Maccabees, vii.)
QUINQUAOESIMA SUNDAY. 345
but my body ; not only flesli of my flesh, but flesh which is my
flesh ; not only to suffer a natural death, but a violent, and of all
violent, the most terrible, to be roasted, yea consumed in the fire.
If any suff"er all this, and want charity to particular persons, es-
pecially toward the common body of the Church, it is no better, or
rather indeed worse than nothing. I beseech you therefore by the
mercifulness of God, whatsoever you speak, whatsoever you study,
whatsoever you do, whatsoever you suffer, let all be done in love.
"Unprofitably (quoth Augustine) hath he all, who wants that
one whereby he should use all." As the same Father in another
place ; " How great is love ! for if it be wanting, all other graces
lose their grace ; but if present, all are profitable." So the text
here; " Love suffereth long, it is bountiful," &c.
Embracing that which is good : j ^"^f ™^V "<< V- I'*''*^""*-" „
° ° ( iljxternal: it is courteous.
''neit-hbour in I *^'°"Slit : " it envieth not."
Inthisenco- Esche-wing | ° ' ( deed :" love doth not fro wardl}'.''
miastical pas- that which ) /passion: it " SAvelleth not.
sage, St. Paul is evil, a- j i dealeth not dishonestly,
sets down <| gainst our j 1 seeketh not her own : it
love's opera- (^selves, either out of / is not provoked to anger."
tion in three j election : " it thinketh no
points : I evil : it rejoiceth not in
\ iniquity."
Persevering in both : " suffering, believing, hoping, enduring-
all thinss."
" Love suff"ereth long.'' St. Paul doth begin with patience, be-
cause desire to revenge is a vice most opposite to charity. Malii-
cious impatient men are like the toad, no sooner moved, but they
swell : or like gunpowder, no sooner touched with an hot word,
but instantly they are in your face. Which occasioned Bion the
philosopher to say, "It is a great evil, not to be able to bear evil."
For if thine enemy be little, parce illi, the best course is to spare
him, if great, parce tibi, the best counsel is to spare thyself. Si
turbet, non perturbet, as Bernard in the like case : Though he
move thee, let him not remove thee from that which is good, from
that which is thy good. The discretion of a man deferreth his
anger, and his glory is, to pass by an oifence. Better it is to suffer
much and long, than by courses of impatience, to run thyself out
of all honest breath. It is reported of the philosophers, that they
had a sword, and wanted a buckler : but a buckler becomes a Chris-
tian better than a sword. We must not beat every dog that barks
at us in the way, but run with patience the race that is set before
us, Ileb. xii. 1.
24
346 TUE OFFICIAL CALENDAR OF THE CHURCH.
•• Love is courteous :" or as others read, "bountiful." Amor si est,
operatur : si non operatur, non est. Latimer. " Love exists only
while it is active." As love is patient in wrong, so active in kind-
ness, doing good unto all, always performing liberal and courteous
offices, even to the greatest enemy. So St. Stephen abounding with
love, respected his accusers as brethren and saluted them as Fathers,
Acts vii. 2. So Joseph used his brethren nobly, who sold him for
a slave basely.
*' Love envieth not." There are two parents of envy, < -xr-^i
For it is nothing else but a repining grief for our neighbour's
happiness. An envious man, saith Salvianus, esteems another's
good his hurt. And therefore when Bion saw such an one very
sorrowful, asked him ; I pray thee whether hath some evil happened
to thee, or good to thy neighbour ? As high hills are most exposed
to thunder, and as the fairest flowers are soonest nipt by the ve-
nomous cantharides ; even so the most eminent gifts in neighbours,
are the greatest griefs of envious wretches.
In neighbours, I say ; for as the basilisk doth kill none, but such
as he doth see ; so the malcontent envious eye maligns none that
are far off. And this I take to be the true reason, why the schis-
matical Brownists, and others of the like malicious humour, hate
the conformable Protestant more than either Turk or Pope, because
that which eye seeth not, heart grieveth not. But it hath been
their hell to behold their neighbour Bishops, and fellow ministers
in better fashion, and among the rest for greater account for judi-
cious preaching and writing than themselves.
It is wittily noted by Bonaventura, that an envious man is like
Cain, who said of himself. Gen. iv. 14, " Whosoever findeth me shall
slay me." For either he seeth in a man that which is good, and
then he repincth ; or else, that which is evil, and so rejoiceth; and
both these slay the soul.
Things amiss in our Church, are the schismatics' May-game ; but
her glory their grief; her weal their woe. Let them read this chap-
ter often, and mark this word especially. " Love envieth not, love
doth not frowardly." Not overthwartly, not insidiously, by cunning
to thrust men out of their preferments and others love : so Maxi-
mus expelled Gregory Nazianzen, iEschines wronged Demosthenes,
and Martin Makebate the Whitefrifts of our Church.
" Love swelleth not." As love doth not abuse good things in
others, so it makes men use well their own graces. It swelleth not
QUINQUAGESIMA SUNDAY. 34T
in any preferment it liatli ; it is not ambitious for any wliich it hath
not ; it is not querulous for any which it once had, and is now lost ;
"it seeketh not her own," that is with other's hindrance, so join
house to house, and field to field, till there be no place for others in
the land. It doth not desire that oxen should labour, and asses
feed : that one should take the pains and another reap the profits ;
but is content that preferment be conferred upon men of worth, ac-
cording to merit, with equal proportion.
Or it seeks not her own principally, but so far forth as shall be
for the Church's good, and God's glory. So saith our Apostle, 1
Cor. X. " I seek not mine own profit, but the profit of many, that
they might be saved." And Phil. i. 21, "he rebukes all such as
seek their own,'' and not that which is Jesus Christ's. Or it "seeks
not her own," that is to recover her own bylaw, when it shall be to
the scandal of the Gospel, as he showeth in the sixth chapter of this
Epistle.
" It is not provoked to anger." That is, not rash and inconsi-
derate anger; otherwise a man may be angry and sin not, as our
Apostle elsewhere. '' It is the part of a man to be angry, but the
duty of a Christian to do no wrong in anger." Jerome. A loving
man will chide his friend sweetly : and a good man punish sin accord-
ing to his place severely : " How shall I designate thee, charity !
shall I call thee good or evil ? Thou dost indeed make us cherish
our friends ; but thou dost also compel us to chide them." Salvian.
Saith Augustine, "Love endures just so far as not to neglect dis-
cipline." St. Paul's meaning then is, that we must not be trans-
ported with heat, so that we forget our friends, and lose ourselves ;
in such sort, that the ending of our anger prove the beginning of
our sorrow.
"It thinks no evil.'' It is so far from doing wrong, that it doth
not so much as think evil. A virtue compounded of truth and
ingenuity. Truth believes only that which is certain ; ingenuity
construeth in the better part that which is doubtful ; whereas sus-
piciousness is misled often with false, always Avith uncertain report.
Jealous yoke-fellows, and suspicious friends, are both uncharitable.
For such, as the prophet aptly, "travail with mischief, and bring forth
ungodliness ; unquiet as the raging sea ; stirring up strife all the
day long."
" It rejoiceth not in iniquity." Not in her own fault, not in an-
other's fall. Not in her own : for albeit the malicious incorrigible
sinner rejoiceth in doing evil, and delights in froAvardness, Prov. ii.
14, yet the man of God doth no sin : 1 John iii. 2. For it is rather
348 THE OFFICIAL CALENDAR OF THE CHURCH.
done on liim, than of him : according to that of Paul ; " I do not
the good thing which I would ; but the evil thing which I would not,
that do I." Not in another's fall: for it doth grieve when they
grieve ; yea sometimes because they do not grieve for their sins, as
Jerome to Sabinian : " It grieves me that you do not weep over
yourself." And Augustine calls this blessed unhappiness, when a
man is affected, not infected, with his neighbour's iniquity."
" It suflfereth all things, it believeth all things." It suffereth not
itself to be abused, but it judgeth others with all love and humanity.
To believe all, were silliness ; to believe none, sullenness : discreet
love therefore doth believe much, and hope the best of all. ^' En-
during all things ;" that is, all that it may without offence to God's
holy word: "Non patitur ludum fama, fides, oculus:'' Luther.
" A man's good name, faith, and eye will not be dallyed withall.''
A Christian as concerning his faith, cannot be too stern, too stout. I
will take upon me (saith Luther) this title : " I give place to none."
" Love doth not fall away." Knowledge is not abolished in the
world to come, but perfected, as Paul expounds himself: "We know
in part, we prophecy in part : but when that which is i^erfect is
come, then that which is imperfect shall be done away." As the
light of a candle doth vanish away, when the bright sun doth shine.
The manner of teaching in the world to come shall cease : for we
shall need no schools or tutors in heaven : all there shall see God
face to face, but knowledge itself shall not vanish, "for this is eter-
nal life to know God."
St. Paul proves our knowledge and prophesying imperfect by two
familiar examples : one taken from his own person, another from
a looking glass: " When I was a child, I spake as a child, I under-
stood as a child, I imagined as a child.'' Speaking may be referred
unto the gift of tongues, understanding to the gift of prophecy,
thinking to knowledge.
"Now we see in a glass darkly, but then we shall see face to face."
When a man sees a map of Jerusalem, he can presently conceive
what manner of city it is imperfectly : but when he comes thither,
and beholds all the streets, is better satisfied. The Scripture is a
glass, faith is an eye, by which all God's elect in part know the
glorious building of Jerusalem above ; they believe that this " cor-
ruption shall put on incorruption, that this mortal shall put on
immortality ; that the just shall shine like stars forever : in heart
conversing with the saints, and assured through hope that themselves
are burgesses of that celestial incorporation."
" I am sure," saith Job, "^' that my Redeemer is alive, who died
QUINQUAGESIMA SUNDAY. 349
for our sins, and rose again for our justification, and now sittetli at
the 'right hand of God as our advocate.'' But hereafter, we shall
sup with him in his kingdom, and sit with him on his throne, Avhen
all mists of ignorance and diffidence shall vanish awaj, when we
shall see God face to face, then we will say to him as the noble
Queen of Sheba to Solomon : " Lo, the one-half of thy kingdom
was not told us."
"Now abideth faith, hope, and love." The rest of the graces are
reduced to these, saith Melancthon, and the chief of these is love,
saith Paul. There is so great affinity between faith and hope, that (as
Luther observes,) it is hard to find any difi'erence ; they cannot be
well separated, one having respect to the other, as the two cheru-
bims on the mercy-seat. Exod. xxv. 20.
/Object.
Yet they difier much, especially in their < ^ ^
(
Office.
In their object : Faith hath for her object the truth ; hope for
her object the goodness of God. Faith (as Augustine notes) is of
good things and bad : but hope looks on good things only. The
Christian believes there is an hell as well as heaven ; but he fears
the one, and hopes only for the other ; as the poet Lucan distin-
guisheth aptly : — liceat sperare timenti : " it is lawful for the fearful
to hope."
Past : for we believe that Christ is " dead, buried, risen
again," &c.
Faith is . Present : for we believe that Christ now " sitteth at the
of things } right hand of God."
Future : for we believe Christ " shall come again to
judge the quick and the dead."
But hope doth expect and respect only things to come.
In their subject : Faith is in the understanding, hope resteth in
the will : if they differ in place, this I take to be the most profitable
separation.
In order: for "faith is the ground of things hoped for.'' A
steadfast hope proceeds out of a lively faith : if the spark of faith
should not give light to the will, it could not be persuaded to lay
hold upon hope. Faith always goeth before, then hope followeth
after.
In their office : for faith is our logic to conceive what we must
350 THE OFFICIAL CALENDAR OF THE CHURCH.
believe, hope our rhetoric to persuade us in tribulation unto patience.
So St. Paul saitb : "We are saved by hope." Rom. viii. 24.
"We are liberated so far forth as that our inheritance is as yet
hoped for, presently to be possessed. Now we have a right to it,
not as yet in it." — Melancthon. Faith is a doctor and a judge,
disputing against error and heresy, judging spirits and doctrines ;
hope is a captain fighting against impatience, tribulation, heaviness
of spirit, -weakness, desperation. In a word, the difference between
faith and hope in Divinity, is the same that is between fortitude
and prudence in policy. Fortitude not guided by prudence is rash-
ness, ond prudence not joined with fortitude is vain : so faith with-
out hope is nothing, and hope without faith a mere presumption and
tempting of God. And therefore we must join together all these
graces, as Paul here, faith, hope, charity. We wait for. the hope
of righteousness through faith, and faith worketh through love.
First, faith teacheth us the truth ; and then hope teacheth us
what to suffer ; and love what to do for the truth. Faith engen-
dereth hope, faith and hope love, but the chief is love, &c.
The Papists hence reason against us ; if charity be greater than
faith, it is improbable that men are justified only by faith. Our
divines answer, that the argument is not good ; a prince doth excel
a peasant : ergo, till the ground better. A man is better than a
beast : ergo, run faster than a horse, carry more than an elephant,
&c.
Secondly, that love is not greater in every respect absolutely,
but only greater in latitude of use and continuance : faith and hope
are restrained within the bounds of our private persons, as the just
man doth live by his own faith, and the good man hopes only for
himself : but love, like David's vine, doth cover the mountains with
her boughs, and stretcheth her branches unto the sea, extending
itself to God, angels, men ; in men, to ourselves and others : in
others, upward, to superiors ; downward, to inferiors ; on the right
hand to friends, on the left, to foes.
Love then in respect of others is of greater use : but if we con-
sider a man in himself privately, faith is more needful than love, as
wherein originally stands our communion and fellowship with God,
by which Christ dwells in our hearts, into which, as an hand. Al-
mighty God poureth all the riches of his grace for our salvation,
and by which only, whatsoever else is in us, is accepted of God, as
Salvianus excellently: "It is the ornament of all our ornaments,
for, without it, nothing can be so adorned as it is able to adorn."
See Epist. Dom. 17, post Trinit.
QUINQUAGESIMA SUNDAY. 351
Again, cliarlty Is greater in latitude of continuance : faith appre-
hends the Lord's gracious promise concerning eternal salvation, and
hope doth expect it with patience. When God then shall have ful-
filled his word, and filled us with unspeakable joy, when in that
other life we shall see God face to face, faith is at an end, hope is
at an end, their use ceases, but love shall continue between God and
us, an everlasting bond. So the fathers expound it ; only love (saith
Chrysostom") is eternal ; in this respect the greatest is charity,
because they pass away, but charity continueth always. So St.
Augustine ; love is the greatest of the three ; because the other two
departing, it shall continue more increased, and better assured. In
this present life there are three, but in the life to come love remain-
eth only : therefore that is greater which is ever needful, than that
which once shall have an end. And so Gorran and other Popish
writers heretofore construed this text. I conclude, to save a man,
faith is greater ; in a man saved, charity is the greater : until faith
have finished our salvation, love must yield to faith ; but when faith
hath fully saved, it shall have an end, and so must yield to love,
which is without end.
THE GOSPEL.
Luke xviii. 31. " Jesus took unto liim the twelve, and said unto
them ; Behold we go up to Jerusalem, and all ^hall be fulfilled,''
In this Gospel our Saviour Christ, the true light of the world,
doth illuminate two sorts of blind : the disciples, who were spirit-
ually blind ; and a poor beggar, who was corporally blind. The
disciples understood not as yet the mysteries of our redemption,
wrought by Christ's humiliation and exaltation ; by the one taking
from us all evil ; and by the other, giving all that is good. " He
died for our sins, and rose again for our justification."
Christ therefore doth open their eyes, and instruct them in these
two points exactly.
First, generally, verse 31. ''Behold we go up to Jerusalem, and
all things," &c.
Second y, more particularly, declaring the manner of his death
and resurre tion, in the 32d and 3od verses.
352 THE OFFICIAL CALENDAR OF THE CHURCH.
' betrayed.
r^ ' \.- • r. ,1 • mocked.
Concerning his passion, rive things
are delivered: that he shall be 1 ^ , '
scourged.
put to death.
For truth itself ,vas betrayed, wisdom itself mocked, glory itself
spitted on, innocency itself scourged, and life itself killed.
Concerning his resurrection, he C 1. " That he shall rise."
sets down two points especially \ 2. " That he shall rise the third day."
^\. That they might bear it
more patiently ; premon-
" Jesus took unto him the twelve." Revealing ished, and thus prepared.
to them the secrets of his kingdom, foretelling his <s 2. To signify that he suf-
passion for two causes especially : fered willingly. John x.
18. See Gosp. Dom. 10,
^ post Trin.
" Behold." This word of attention is like the sounding of a
trumpet before some weighty proclamation, or like the ringing of a
great bell before the sermon of a famous preacher. And therefore
let us hear this doctrine with an especial care, which Christ hath
commended unto us here by such a remarkable note.
"We go up." Christ's passion is called an exaltation or ascend-
ing. For albeit he could not ascend higher, as God, yet he was
exalted by his hv.miliation, as man, and had a name given him above
every name, Phil. ii. 8, 9. Lucifer and Adam by climbing up, were
cast down ; but Christ by casting himself down, went up.
Or, " We go up :" insinuating that his journey was not easy. Fa-
cilis descensis averni : men go sooner down hill, than up hill ; yet
he that hath a good horse can ride faster up hill than down hill. So
the chariots and horsemen of Israel, assisted by God's especial grace,
lifting them up above the base valleys of the world, run faster, and
are more delighted in heaven's up hill, than the wicked in hell's down
hill.
" To Jerusalem." Interpreters have rendered sundry reasons
why Christ was crucified at Jerusalem, especially two. First, be-
cause there was not enough malice in any other city to kill the Lord
of life : none but the holy could envy the most holy. The profane
Gentiles and ignorant Jews elsewhere, did not malign Christ in his
words and wonders ; Jerusalem only, the prophet-killer, could not
endure the prophet. His holiness and his wisdom was the fittest
object for the Scribes' and Pharisees' envy. That upon them might
come all the righteous blood shed upon earth, even from Abel the
shadow to Christ the substance, whose blood speaks better things
QUINQUAGESIMA SUNDAY. 353
unto US, and cries louder against them, tlian that of Abel. Here
note by the way, that as the Son of God was crucified in the city of
God, so by good correspondence, the members of Christ are perse-
cuted most by the vicar of Christ.
Secondly, Christ suffered in that eminent place, that his passion
and patience might be renowned in the whole world. There was not
another stage fit for his tragedy, which is our comedy.
In a mystical sense, Christ and his Apostles " ascend to Jeru-
salem, even to Jerusalem above, the new Jerusalem prepared as a
bride trimmed for her husband : but the god of this world, with his
company, descend to Jericho, to the lowest hell. He that follows
not Christ in his course, goes from Jerusalem to Jericho ; from hea-
venly paths unto the byways of destruction ; and so he falls among
thieves, that is, as the fathers expound it, among many devils and
evils who rob him and wound him ; and in fine, will leave him dead,
except Christ, the true Samaritan, relieve him and set him in his
right way again.
" And all shall be fulfilled that are Avritten by the prophets of the
Son of man." As the painter at the first draws his picture with a
coal roughly, then with an accurate pencil, and orient colours ex-
actly ; so the Holy Ghost in the Prophets and Old Testament,
shadowed Christ's passion obscurely ; but in the New paints it as it
were to life perspicuously. The two Testaments are two pence,
bearing the same King's image, though not of the same stamp : for
all things being now fulfilled, written by the Prophets of the Son of
man, our Saviour's picture engraven in the Gospel, is more full and
clear than that imprinted in the law. Now God hath showed us the
light of his countenance, Psalm Ixvii. 1. Let us therefore search
the Scripture, for that is the way to Christ, and Christ is the way
to God.
" For he shall be delivered unto the Gentiles : and shall be
mocked." He did particularly foretell the manner of his suffering,
that his disciples might see, that as God he did foresee these things,
and that they might be strengthened at his cross, when they should
understand all things to be fulfilled as they were told by Christ, and
foretold by the Prophets.
That he should be betrayed, mocked, spitted on, scourged, put
to death, was foretold. Psalms xli. 9., Psalms xlix. 7,12, 22., Isaiah
1. 6, Isaiah liii. 5, Psalms xxii. 17.
C In n H ^
Christ was delivered unto the Gentiles, as we I mi t'
, . , „ 1 • n 1 .1 -< The Jews, i
read m the Gospel, especially by three : ) p'l t
354 THE OFFICIAL CALENDAR OF THE CHURCH.
By Judas, out of covctousness, as the text expressly ; <' What
■will ye give me, and I will deliver him to you ?" For a little silver,
and that not paid, but only promised, he sold his friend ; yea, that
•which is worse, his master ; yea, that Avhich is worst of all, his
Maker. See the Gospel the Sunday before Easter.
By the Jews, out of malice. Matt, xxvii. 18. Pilate knew well
that for envy they delivered him.
By Pilate through fear : for the Jews said unto him, " If thou set
him free, thou art not Ctesar's friend : for whosoever maketh him-
self king, speaketh against Csesar." And therefore Pilate chose
rather to crucify the Lord eternal, than to displease Csesar, a lord
temporal.
In like sort, all covetous, all malicious, all cowardly professors
betray Christ daily. The covetous, who make their coin their creed,
and their penny their Pater noster, and their bills their Bible, be-
tray Christ with Judas. It is but what will you give them, and they
will deliver up the Gospel unto you.
Envious men, who persecute the saints, and disgrace their graces,
betray Christ in his members with the Jews, even for mere malice,
speaking to their Christian brother, as Antonius Caracalla to his
natural brother ; Sic divus modo non vivus. " You may be a God,
but not a living one."
Cowardly professors used to betray Christ with Pilate: For as
soon as tribulation or persecution cometh for the word, they fear
more the threats of Caesar, an earthly prince, who can kill only the
body, than the wrath of God, who being King of all kings, is able
to destroy both body and soul in hell.
The second point touching Christ's passion, is " mocked." Now,
Christ was mocked in four places especially.
1. In Caiaphas' house, where the keepers blindfolded him, and
smote him on the face, and asked him, saying ; "Prophecy; who
is it that smote thee?"
2. In Herod's company, Avhen as the soldiers arrayed him in
white.
3. In the common hall, where they stripped him, and put upon
him a scarlet robe.
4. In Golgotha, when he was crucified. First, as St. Matthew
in the 27tli chapter, by the passengers, wagging their heads, and
saying : " Thou that destroyest the temple and buildcst it in three
days ; save thyself," &c. Then by the Scribes and Pharisees ; " He
saved others, but he cannot save himself." Last of all, some per-
QUINQUAGESIMA SUNDAY. 355
verted his 'words, affirming that he called for Ellas, when as he
prayed, " EH, eli," &c.
The popish clergy mock Christ with Calaphas, in that they blind-
fold the people, by denying them the Scriptures, and then mock them
^ for their ignorance. Samsom having his eyes out, was a laughing
stock to the Philistines : and so the blind laymen are the priests'
pastime. Though a Jesuit or Seminary buftet them every day, yet
can they not prophecy who smote them. Either Samson must pull
down the colleges of these Philistines, or else he shall never see but
through their spectacles. They mock Christ with Herod, who re-
tain foul consciences in a white rochet, who conform themselves in
habit, but reform not themselves in heart.
The Babylonian whore mocks Christ with the soldiers, in putting
on scarlet, betokening zeal and charity, when her actions are cruel
and bloody.
They mock Christ with the Jews in Golgotha, who distort the
words of the Scripture for their advantage, making Ellas of Eli :
like the popish dolt, who reading the subscription of Paul's second
Epistle to the Thessalonians, in the vulgar latin, " MIssa fuit ex
Athenis," Instantly cried out that he had found a plain text for the
mass. Or like that foppish Anabaptist, who gathered out of Christ's
words in English, " Go and teach all nations, and baptize them,"
&c., that it is not lawful for a clergyman to ride on a fair palfrey ;
much less, as the bishops, in a stately coach. Or as that Penman,
alias Finman, stan-llng upon a marsh custom, justified his not pay-
ment of tithes out of Paul ; " Custom to whom custom :" but his
pastor replied aptly ; " The churches of God hath no such custom."
So the blasphemous mouth spits on God's face ; the tyrants openly
crossing the Gospel's proceeding, scourge Christ : and all such as
slide from the profession of the faith, are said in Scripture, " to
crucify again the Son of God." And therefore the Church hath
allotted this Gospel for this week most fitly. For at this carnival
and guttide, many deliver Christ unto the Gentiles, in their cham-
bering and wantonness, drunkenness and gluttony, making such as
are no Christians to blaspheme Christianity, seeing such uncomely
behaviour and mad merriments among professors of holy religion.
As a loving wife, W'hose husband hath been slain, to 'move com-
passion in the Judges, and to make the fact more odious and hate-
ful, tells of his deadly wounds, and describes his ghastly looks, and
shows some garment of his imbrued In blood : so the Church at this
time doth ofier unto our considerations how Christ her dear love
356 THE OFFICIAL CALENDAR OF THE CHURCH.
was betrayed, and mocked, and spitted on, and scourged, and put
to death ; hereby recalling us from our horrible sins, which as an-
other Judas betray Christ, as another Ilerod mock Christ, as an-
other Pilate condemn Christ, as another Longinus wound Christ,
as another band of Jews recrucify Christ.
"And the third day he shall rise again." Christ is large in the
report of his ignominy, but short in this of his glory : for he deli-
vered five points as concerning his humiliation, but he remembers
only two, yea, for the matter, but one touching his exaltation.
"And the third day he shall rise again." Yet this one is the lock
and key of all Christian faith, on which all other articles of holy
belief depend. See before the Creed, and after the Gospel on
Easter and St. Thomas' day.
The Prophets usually mingle the sweet of Christ's exaltation with
the sour of his humiliation ; as Gen. xlix. 9 ; Isaiah liii. 7, 8 ;
Psalm iv. 9 ; and Christ here foretold the one so well as the other
to strengthen his followers in affliction : for as he first suffered, and
after entered into glory ; so such as bear with him the cross, shall
be sure to wear with him the crown. " If we be grafted with him
to the similitude of his death, even so shall we be to the similitude
of his resurrection."
"And this saying was hid from them." Men hardly conceive
ill of those whom they love well ; and therefore the disciples, ex-
pecting better things of Christ, could not understand his prophecy,
but the Jews (as Beda notes) hating Christ, and seeking how they
might put him to death, easily believed him upon his word, yea one
word, and that not so perspicuous as this, but obscure ; for when he
said, " If I were lift up from the earth, I will draw all men unto
me ;" the Jews answered him : " We have heard out of the law,
that Christ abideth forever : and how sayest thou, that the Son of
Man must be lift up ?"
Hence we may note that the dearest Saints of God have their
infirmities and errors ; and least we should doubt of it, St. Luke
repeats it again: "They perceived not the things that were
spoken." Not that we should follow their ignorance, but praise
God for our knowledge, when we conceive these deep mysteries of
our salvation.
Again, we may learn from hence not to be discouraged, if we do
not at the first discern God's holy Avord : for the blessed Apostles
after Christ's resurrection understood all these things, as St. Luke
reports in his last Chapter, verse 45. God at his good time, will
QUINQUAGESIMA SUNDAY. 357
open our eyes, as he did the blind man's in this Gospel, and open
our ears, as he did of the Prophet, Isaiah 1., and open our hearts,
as he did of Lydia, Acts xvi.
In that other part of this Gospel, concerning the bodily blind, we
may behold a miserable patient, and a merciful physician.
_ , , r r\ 1 f Blindness,
in the patient two | Uutward wants, <' -r, or
, . '■ , , , Isecrffary ; verse oo.
things are regar da Die: k| > -p .?
to wit, his I Inward virtues : ^ ^ ^ \ ■,
' '^ I Gratefulness.
r Beginning, it came by hearing, verse 36.
T 1 •- f • 1 I Continuance, though he was rebuked, he ceased
, ' -I not to cry, "Jesus, thou Son of David, have
observe the *" ,, ^^ oo qq
mercy on me, verses 67, oo, dy.
l^End and fruit, "he received his sight," verse 43.
His thankfulness appears J 1. "^ In following Christ.''
in two things especially: 1 2. "In praising God."
And his example caused others to do the like: "All the people
when they saw this, gave praise to God."
The mercifulness of
Christ the Physician
Gesture : verse 40. " He stood still and
commanded the blind man to be brought
unto him."
Speech : verse 41. "What wilt thou that
toward this distressed ^ I do unto thee ?"
patient, is seen in his
Works : verse 42. " Receive thy sight,
thy faith liath made thee whole ; and
immediately he received his sight."
"And it came to pass, that as he was come nigh to Jericho."
Christ's actions are our instruction : as Christ then, so must we do
good in all places, as occasion is offered, even in the streets and
highways, so vrell as in the Temple.
" A certain blind man sat by the wayside." Protestant Divines
as vrell as the Fathers and Friars have construed this mystically ;
for every man is blind by nature, not discerning the things of God ;
he sits by the way, but he cannot walk in the way, till Christ open
his eyes and direct his paths. And it is most certain that the
state of the spiritually blind is more miserable than that of the other
358 THE OFFICIAL CALENDAR OF THE CHURCH.
blind : for to -want the eyes of angels, Is •R-orse than to want the
eyes of beasts, as Antonius told that good blind man Didymus.
As the bodily blind is led either by his servant, or wife, or dog ;
so the spiritually blind, misled by the world, the flesh, and the
devil : the bodily blind will be sure to get a seeing guide, but the
spiritually blind followeth his own lusts and the blind guides : and
so the blind leading the blind, both fall into the ditch.
The bodily blind feeleth and acknowledgeth his want of sight,
but the spiritually blind thinks he sees as well as any. So Christ
in the Gospel : "If ye were blind, ye should not have sin : but now
ye say, we see, therefore your sin remaineth," &c. The bodily blind
supplieth his want of sight oft by feeling, as Isaac when he could
not see Jacob, said, " Let me feel thee, my son :" but the spiritually
blind, though he feel many times in his conscience the flashing, yet
never avoids the flames of hell-fire. The bodily blind accounts
them happy who see; but the spiritually blind doth despise the
Seers, and all such as Avalk in the right way : This is he whom we
sometimes had in derision, and in a parable of reproach.
To conclude ; the want of corporal eyes, is to many Divine good,
albeit, human evil ; but the want of faith's eyes, is the greatest evil
which can befall man in this life : for reason is our soul's left eye,
faith our right eye, without which it is impossible to see the way to
God. Come to me, saith Christ ; " we come by believing," saith
Augustine ; yea, Christ comes to us, and dwells in our heart by faith.
"Begging." The Jews had a law, that there should be no beg-
gar in Israel. England hath statutes also to correct impudent
poor, and to provide for impotent poor: but as it is observed, our
laws have a better prologue than epilogue ; they be well penned,
but ill kept : and so this good order is neglected among us, as it
was about Jericho, to the great scandal of Christian religion, and
dishonour of our English Nation. It is written of the Athenians,
that they punished idle persons as heinous ofi'enders. And the
Egyptians had a law, that every man should bring his name to the
chief ruler of the Province, and show what trade of life he did use.
The Romans enacted severe statutes against such as negligently
suffered their ground untilled. Among the Chinese, every man is
set about somewhat, according to his strength and years : one
laboureth with his hand, another with his foot, some with their eyes,
and some must be doing with their tongue ; and that which is most
admirable, they keep in Canton, four thousand blind men, unfit for
other service, to grind corn and rice for the people. If either the
law were believed as gospel, or the Gospel kept as law, such as
QUINQUAGESIMA SUNDAY. 359
would not labour, should not eat. Loiterers and sturdy rogues,
should be sent either to the Galleys, or Prisons, or Bridewell, or to
some like places where they might work well : and as for such as
cannot labour, it is fit, we that are strong, should help to bear the
burdens of the weak, being eyes to the blind, and feet to the lame.
"And when he heard the people pass by." We must apprehend
every fit occasion for our good : and when once we have begun well,
we must not faint in our course, but continue, though the world
rebuke us, as the people did the blind man here. Let us still cry
for mercy, manifesting a lively faith in our words and ways. In
our words, acknowledging Christ to man : 0 Jesus, thou son of
David — and God, have mercy on me. By our ways, in forsaking
our old wicked courses, and following Christ, that others, seeing
our good example, may likewise give praise to God.
The Gospel and Epistle well agree. For in the Epistle, St. Paul,
above all other virtues, extolleth love. " Now, greater love than this
hath no man, then to bestow his life for his friends." And yet
Christ, as St. Luke reports in the Gospel, " was betrayed, and
mocked, and spitted on, and scourged, and put to death," even for
us his enemies. Again, St. Paul, in the Epistle, next to love, com-
mends in a Christian, faith and hope, both which (as the Gospel
intimates) are eminent in blind Bartimeus, unfeignedly believing,
that Christ could, and in his greatest discouragement, hoping against
hope, that Christ would have mercy on him ; insomuch that truth
itself gives this testimony ; " Receive thy sight, thy faith hath
saved thee."
If Duke Joshua be renowned in Holy Bible, for that he made the
natural sun to stand still at his prayer in Gibeon ; 0 what omnipo-
tent faith hath this blind man, to make the supernatural Sun, the
Sun of righteousness, the Sun that made the sun to stay his course,
and stand still in the way, till his desire was fulfilled ! 0 Lord,
increase our faith and love, making the one like this in the Gospel,
and the other according to thy precept in the Epistle, that being
mounted upon these two wings, we may soar to the place where
thine honour dwelleth, and there rest with thee for evermore.
Amen.
THE FIRST SUNDAY IN LENT.
THE EPISTLE.
2 CoE. vi. 1. " We as helpers exhort you^ that ye receive not the
grace of Crod in vain," ^-c.
The Lent-fast hath heen of good credit, and is of great continu-
ance: for although it was never commanded by God in precept, yet,
as Jerome and Augustine think, commended by Christ in pattern ;
whose judgment I follow so far, as our Church intimating in the
Collect for this day, that " Christ fasted forty days and forty nights
for our sakes:" as Chrysostom, for our instruction; as others for
our example ; so far forth as that action of Christ is imitable, con-
sidered as a moral, and not as a miracle.
I dare not say with Ambrose (for the Papists have fathered this
saying upon him), "Not to observe it at all is sacrilege; to violate
it, in part, is sinful." Erasmus and others hold those sermons of
Ambrose counterfeit. Yet forasmuch as Protestant divines avow,
that some Lent in different degrees hath been generally kept in all
ages, I will say with Augustine, that it is an insolent madness to
neglect that which the whole Church observes. See D. Abbot
against Hill, p. 379, 380, &c. ; and Bellarm. de bonis operibus in
particular, lib. 2, chap. 14. Epist. 118, c. 5 : We keep Lent for
uniformity with other Christian churches, and conformity to our
forefathers. D. Abbot ubi supra, p. 400.
It is true that our whole life should be nothing else but a Lent
to prepare ourselves against the Sabbath of our death, and Easter
of our resurrection : but seeing the corruption of our days, and
wickedness of our natures is so much exorbitant, as that it is a hard
matter to holl the common sort of men at all times within the lists
of piety, justice, and sobriety, it is fit there should be one time at
least in the year, and that of a reasonable continuance, for the
recalling of them unto some more staid courses and severe cogita-
tions ; and this time was chosen as fittest, in prayer, fasting, and
mourning, to turn to the Lord; because that herein we remember
how Chiist suffered for our sins, — 1, Sunday how he fasted and was
tempted, 3 and 5, reviled, 6, and all that week crucified and buried,
— which is the most prevailing motive to make us hate sin, as also
THE FIRST SUNDAY IX LENT. 361
for that Ttfter this meditation of his sufferings and conforming our-
selves unto them, his joyful resurrection for our justification imme-
diately presents itself unto us, in solemnity whereof, all men
unbaptized were wont to be brought unto the sacred font ; and all
baptized of years and discretion approached with great devotion
unto the Lord's holy table. See Bellarm. de bonis operibus in
partic, 1. 2, c. 16, and Doctor Field, Of the Church, lib. 8, c. 19,
p. 105.
And lest we should want directions herein, it is ordered by the
Church at the beginning of Lent aptly, that Paul in the Epistle
should teach us how to fast by lesson, and Christ in the Gospel
how to fast by example ; being not only, as John Baptist, a crying
voice, but a working word in the wilderness.
,^ First propounded, " I have
,T, 1 ((J.1 i. j-i • i. \ heard thee in a time ac-
People, 'that they receive not A tpi" fr
the srrace of God in vain :" <(m „ ' r i << -n i 1 1
° ,1 , , . CT • 1 jihen apphed; "behold,
c,. -n ^■l 1 • pressed by text out 01 Isaiah. J ^ \}; ,, ', ^ ^ .^\
St. Paul s advice , t ^^^ ^^ that accepted
concerns the '\ - time," &c.
Calling, verse 1, jucfgyoui'tfj, helpers, or
workers together.
Pastors, in their -<J /-Generally, verse 3. "Let us
^k give none occasion of evil,
I
Carriage J that in our office be found
^ no fault."
/Particularly, verse 4. " In
\ much patience," t%c.
"Not in vain." St. Paul showeth in the words immediately
before, that Christ, who knew no sin, for us was made sin, that Ave
should be made the righteousness of God in him ; and, therefore,
receive not in vain this great grace of God, that is, the Gospel
revealing this grace. Now to receive the Gospel in vain, is, not to
believe it, or so to believe, that we bring not forth any fruit thereof
in our life, but rather hide our talents in the ground ; as St. Jerome
in one word : " He receiveth the grace of God in vain, who doth
not become a new man under the New Testament;" for the grace
of God that bringeth salvation unto all men appearing, teacheth us
to deny ungodliness and vforldly lusts, and that we should live
soberly, and righteously, and godly in this present world.
If thou spend good hours in ill actions, or great blessings to bad
purposes, assuredly thou art a traitor and thief to God, who redeemed
thee from the hand of all thine enemies, and that with an inestimable
price, for this end, that thou shouldest observe him, and serve none
but him all the days of thy life.
This exhortation is pressed here by text out of Isaiah xlix. 8.
25
ob2 THE OFFICIAL CALENDAR OF THE CHURCH.
"For he saith," that is, God the Father, <' I have heard thee," that
is, God the Son, " in a time accepted, and in the day of salvation,"
that is, in the fulness of time, Galat. iv. 4. This, then, is a pro-
phecy of Christ : God the Father heard God the Son for us in an
acceptable time : where note the sweet order of the blessed Spirit,
first an acceptable time, then the day of salvation ; insinuating that
our salvation is altogether from God's free grace, by the merits and
mediation of Christ, who died for our sins, and rose again for our
justification.
" Behold now is that accepted time." A sermon hath two prin-
cipal parts, explication and application : our Apostle therefore doth
not only propound, but apply this Scripture. Now is the time,
now is the day : in respect of God, an accepted time : in respect of
men, a day of salvation.
All our time before the Gospel, was a dark night of ignorance,
Rom. xiii. 12 ; but since the Light of the world, the Sun of right-
eousness hath appeared in our horizon, illuminating all such as sit
in darkness and in the shadow of death, a bright day of salvation
is come : the Gospel is the day, Christ is the light, faith is the eye
which apprehends this light : he then that sleeps still, and standeth
not up from the dead, receives the grace of God in vain. He that
sleeps and openeth not faith's eye to behold the great light sent
into the world, receives it not at all ; he that awakeneth and openeth
his eye, but ariseth not from the works of darkness, and bed of sin,
receiveth it in vain. '^'•' Walk, therefore," saith Christ, "in the day,
the night cometh wherein no man can work :" now is the time, now
is the day, neglect not this opportunity ; this is our day, the next
is the Lord's day, wherein he will judge such as have received his
grace in vain : for an angel of heaven hath sworn by him that liveth
forevermore, "that time should be no more;" that is, after this ac-
ceptable time, no more time for repentance, no more days of salvation.
He that refuseth here to take good counsel cheap, shall hereafter
buy repentance too dear: the water, what way it gets a vent, that
way the stream will make a current : the tree falleth as it groweth,
and so qualis vita, finis ita. Men die for the most part as they
live. Learn then in growing to sway right ; look to Jerusalem
above, that you may fall right. As this world shall leave you, the
next shall find you. Four good mothers have four bad daughters ;
truth hath hatred, familiarity contempt, prosperity pride, security
peril. Awake from sleep, it is now day ; work your salvation in
fear and trembling, while it is called to-day.
The rest of this Epistle concerns especially pastors, intimating
THE FIRST SUI<DAT IN LENT. 363
what they be for their calling, and what they should be for their
carriage. They be for their
-,. , , , , r their fellow ministers,
calling, helpers, or workers together, j , ,
and that in respect of 1 p ri
First they must be coadjuvant one to another, as Peter and John
gave to Paul and Barnabas the right hands of fellowship : the}'
must join together in the preaching of one Lord, one faith, one
baptism. For if division of tongues hindered the building of Babel,
then division of hearts much more the building of Jerusalem. Home-
bred dissensions in a Church, are a Lent to friends, a Christmas to
foes. 0 pray for the peace of Jerusalem, that it may be at unity
within itself; "peace within her walls, and plenteousness within her
palaces." " The King's daughter is all glorious within, her clothing
is of wrought gold and needle-work, wrought about with divers
colours;" and so there is in the Church one faith, and variety of
ceremonies : an unity for doctrine, but not always in rights and
uniformity : now these divers colours in the same garment may not
beget a contentious opposition in the members of one body : Ave may
not divide this coat without seam, but so work together, as that we
may keep the unity of the spirit in the bond of peace.
Secondly, preachers are helpers of the people, being their ghostly
fathers to beget them in Christ. As our Apostle told the Corin-
thians : '• In Christ Jesus I have begotten you through the Gospel."
And as it were mothers to bring them unto the life of grace; Gal.
iv. 19. " My little children of whom I travail in birth again till
Christ be formed in you." And after the people be spiritually born,
the ministers are nurses and tutors unto them, exhorting them, as
Paul here, that they " receive not the grace of God in vain." They
feed them sometimes with milk, and sometimes with strong meat,
till they be of full growth in Christ. In affliction, as Simon, help-
ing to bear their crosses ; in prosperity, like Timothy, charging
them not to be high-minded, and that they trust not in uncertain
riches, but in the living Lord. In a word, good preachers are help-
ers of their hearers,
C preaching.
In J practice,
(^ prayer.
Our fruitful preaching Is a great help, our holy practice greater,
our holy prayer (as Gorran observes,) is the greatest of all : there-
3G4 THE OFFICIAL CALENDAR OF THE CHUr.CH.
fore your debt and duty to spiritual pastors is such, tliat Paul told
Philemon, " tliou owest unto me even thine own self."
Thirdly, preachers are helpers in respect of God, ©coZ avis^yot, la-
bourers together with God, helping, not as efficient, but as instrumen-
tal causes, as Paul construeth himself: '- Neither is he that planteth
any thing, neither he that watereth, but God that giveth increase."
They do not administer help to God, for Avho can instruct his spirit ?
but God vrorks in them as in his agents and ambassadors. Am-
brose calls them actores Dei. So St. Gregory's saying is true ; the
good which a man doth, is both the work of man, and the work of
God. See before Epist. Dom. 3, Advent. It is then our part first
to preach, and then to press the Gospel as the factors of God, that
his " grace be not received in vain."
<' Let us give none occasion of evil." It is an indelible blot to
Doctor Shaw, the preacher and proctor at Paul's Cross for King
Eichard the Third, that he was reputed a man of greater fame than
learning, and of greater learning than honesty. Good preachers
are lux mundi, the light of the world ; bad, tenebr^e mundi, saith
Bernard, fogs and mists, which keep the people from seeing the
light of the Gospel, and receiving the grace of God. If there were
no more scandalous ministers in all England but one, yet it were
too many by one. "It is monstrous that the highest profession, the
most refined life, the eloquent tongue, the hand that hath rest, the
man of finished address, should bear no fruit." Bernard. " How-
ever great be the diction of the teacher, his influence will be out-
weighed by the life of the obedient hearer." Aug. In current coin
there must be good metal, the right stamp and the just weight ; if
we preach well and live ill, our metal is good, but our stamp bad ; if
we live well and preach ill, our stamp is good, but our metal bad ;
if we both preach and live well, our penny then is of good sil-
ver ; and therefore " let us give none occasion of evil, that in our
office be found no fault, but in all things let us behave ourselves as
the ministers of God, exhorting and helping the people that they
receive not the grace of God in vain."
"In much patience." Not in little, but in much, as Cajetan upon
the place, longa et magna ; the mitre becomes Aaron, not a smiter ;
he must fight with beasts, even with ravening wolves in sheep's
clothing, with devils under the names of saints ; he must deal with
unreasonable men, ever ready to cavil at whatsoever he doth or
saith : and therefore little patience will be to little purpose, much
is happily not enough.
'' In strifes." Or, as other translations, in tumults and seditions.
THE FIRST SUNDAY IN LENT. 365
As patient, not as an agent ; for ho that must have much patience
may not be turbulent in a state, but submit himself to the govern-
ment of higher powers. A divine m.ust be in strifes and stripes, in
necessities, in anguishes, in imprisonments ; in all which he must
bear, not beat. Or in strife, that is accused of strife wrongfully.
So King Ahab said, Elijah troubled Israel ; and Demetrius, that Paul
was a dangerous man unto the commonwealth of Ephesus ; and the
Jews, that Christ had spoken against Caesar, and that his followers
had subverted the state of the world : It is every Christian's livery,
which once the renowned Elizabeth in her poesy; ''Much suspected
by me, nothing proved can be."
The Jesuits are quite contrary to this example ; not accused only,
but also convicted of treasonable plots and practices, actors in strife,
not martyrs in tumults, but murderers : as one of our side wittily,
"Stagella republicDe, stabella seditionis ;" as one of their side bit-
terly, their pulpits are drums and trumpets, incensing princes one
against another. All their confessions are as instructions, or rather
destruction to teach rebellion, as their old friend in his quodlibetical
discourse : " the reading of the Jesuits to the English youths in the
seminaries abroad, was the stroke of flinty heads on steely hearts,
that gave fire to the seditious match, which hath well nigh set all
Christendom on flame." They vaunt indeed, that the Church is the
soul of the world ; the clergy of the Church ; and they of the clergy :
but as travelers of Constantinople, that it is a city in a wood, or a
wood in a city ; so the Jesuit is a statizing priest, a court rabbi,
more cunning in Aretine, Lucian, Machiavel, than in his breviaries
and Bible, not in commission from God or the Church, but of Be-
lial's brood, a vicar of hell. This and more than this our adversa-
ries say ; this or as much as this ourselves see : for all Jesuits
being enthralled unto their general, and all generals unto the Pope,
they must as hands and feet work and walk, as that their head shall
devise, being above all others in strifes active, and as Paul here,
passive.
"In labours." Every Christian should have a sweating brow, or
a working brain : St. Paul had both, and the popish monks for the
most part Ek^ neither. In old time none were cloistered but such
as would labour, as St. Jerome doth report ; " not so much for
their bodily relief, as their soul's health.'' In latter ages, as Eras-
mus observed, " Monks are more than men at their meat, less than
women at their work ; regulares gulares, as another prettily. The
pampering of themselves, and starving of many parishes impropriate
belono-ino; to their charsie, m.akes me remember how a fat man in
366 IKE OFFICIAL CALENDAR OF THE CHURCH.
Rome riding always upon a very lean horse, being asked upon a
time the reason thereof, answered readily, that he fed himself, but
trusted others to feed his horse. As Vespasian said, "It becometh
a Prince to die standing," so reverend Jewel: "It is as fit for a
Priest to die studying, as for a Prince to die standing."
As Christ said of his yoke, that it was an easy yoke, yet a yoke ;
and as Ambrose of marriage, that it is a sweet bond, yet a bond ;
so to be a Clergyman, is a worthy work saith our Apostle, yet a
work, as the next word of the text intimates, '' In watchings."
Our Saviour's speech unto Peter and the rest of his Apostles ;
" Henceforth sleep and take your rest," is no grace for sleeping
(as interpreters observe) but a plain irony. For if all ought to
watch, much more watchmen ; whereas therefore St. Luke records
in the second Chapter of his Gospel, how shepherds abiding in the
field kept watch by night, because of their flock; Bernard applieth
it unto the spiritual Pastor : " This was written for our instruction
and example."
" Ne si forte sopor nos occupet, uUa forarum
Saeviat in pecudcs." — Maniuaii, Eclog. 1.
Perchance, while occupied in sleep,
The wolves devour the flock we keep.
If death and sleep be most like, sleep nothing else but a short
death, and death a long sleep, then the more we sleep, the less we
live.
" In fasting " Protestant Divines j p. . '
allow three sorts of fasting : 1 -r. t *•
° (^ Religious.
The first is a practice of temperance, when as in eating and
drinking our appetite doth not exceed moderation ; and this Lent
every Christian in the whole couvse of his life must observe ; for
the cup kills more than the cannon; an intemperate guUigut can
neither live long nor well : whereas abstinent Asella, who made
fasts her feasts, lived all her life with a sound body and a sounder
mind.
The second is, when upon some particular and politic considera-
tions men abstain from certain meats, as in our Commonwealth, ob-
serving of fish-days and Lent to preserve the breed of cattle, and
to maintain the calling of fishermen. And yet our Lent is not
merely civil, but in part religious, as it is apparent in the Collect
for this day : ^' Give us grace to use such abstinence, that our flesh
THE FIRST SUNDAY IN LENT. 367
being subdued to the spirit, we may ever obey thy godly motions
in righteousness and true holiness," &c. As Paul, doth God take
care for oxen ? So I : doth the Church take care for the lives of
beasts, and not for the souls of men ?
The third kind then is, when the duties of religion, as prayer
and humiliation are practised in our fasting ; for, as learned Hooker
judiciously, much hurt hath grown to the Church of God through a
false conceit, that fasting stands in no stead for any spiritual re-
spect, but only to take down the wildness of flesh and frankness of
nature : for hereupon the world doth now blush to fast, supposing
that men while they fast, do rather bewray a disease than exercise
a virtue : so that the speech of David may be truly the voice of the
Church in observing days of fast : " I wept and chastened myself
with fasting, and that was turned to ray reproof."
Fasting i^ a matter indifierent in itself, but it taketli denomina-
tion from the end and use thereof. If we fast as the covetous to
spare cost, or as hypocrites to be seen of men, or as the Papists,
out of an opinion of merit to satisfy for our sins, and hereby to gain
heaven, our fasting is bad : but if we fast for our good ends, it is
commendable to use some, yea much fasting, as Paul here.
' 1. To chastise the flesh that it be not too
wanton : 1 Cor. ix. 27. See Epist. Sep-
tuages. Sunday. " It chastens the lasci-
vious flesh of youth with frequent fastings,
that the stomach should grieve, rather
than the mind." Jerome, in epitaphio
Pauls3.
That the spirit may be more frequent in
prayer ; and so the blessed Apostles fasted
and prayed ; Acts xiii. 3.
To profess our guiltiness and humilia-
tion unto God for our sins, as Ninevah ;
Jonas iii.
As Abraham said of Hagar unto Sara, Gen. xvi. 6. "' Behold,
she is in thine hands, do with her as it pleaseth thee:" so if thou
be regenerate, thou hast thy body committed to thy discretion to
chastise by private fasting as thou wilt, and by public according to
the laws of the Church wherein thou livest, always remembering the
lesson of Jerome, that the perfection and honour of a religious fast
consists not in abstaining from meat, but in fasting from mischief.
If the wezand have oflended only, then it is enough that it fast ;
Now the Scripture
sets down three prin-
cipal uses of fasting, -
as our Divines ob
serve :
368 THE OFFICIAL CALEXDAR OF THE CHURCH.
but if all the members have surfeited in sin, good reason (as Ber-
nard excellently) that all should keep a Lent : that the wanton eye
should observe Lent in abstaining from seeing of vanity ; that the
curious itching ears should observe Lent in fasting from idle ru-
mours and unsavoury talk ; that the glib tongue should observe
Lent in refraining from evil speaking ; especially that the polluted
soul should observe Lent in denying her own will, and doing God's
will. " What profit is there in mortifying the stomach and luxuri-
ating the , in abstaining from meats and wantoning in sins,
in castigating the body by fasting and exercising the mind in wick-
edness, abstaining from wine and yet falling into intemperate ma-
lignity of thought." Amb.
" In pureness." The Ehcmists here read chastity, grounding
upon this text their impure Celibate. But Ambrose construeth it
of the Gospel's purity so well as of the body's chastity. Theodoret
interprets it contempt of riches ; (Ecumenius, modesty ; Chrysos-
tom, rejecting of gifts, and preaching of the Gospel freely. So
that it chargeth not Clergymen to be without wives, except they
have the gift of continency, and will use it to God's glory.
Franciscus Turrianus, a Jesuit of great note, commends a single
life so much, as to think it essential unto priesthood, even by the
word of God, and that it is no more lav/ful for any person to permit
the clergy to marry, than to license a man to steal. But their old
Gratian, and Aquin, their now flourishing Cardinal, and their last
Council affirm the contrary, concluding that this vow of chastity is
annexed unto the order of priesthood only by the positive law of
the Church, and that, as their schoolman Joannes Scotus avoweth,
is alterable. And indeed many learned Papists, examining the
sour fruits of this accursed plant, have thought it most fit that it
should be challenged. I will not cite satirical poets, as Mantuan,
Petrarcha, Boccace, who may be said happily to write from the
spirit of bitterness, but their gravest authors, inveighing against this
abomination, even from the bitterness of spirit.
Abbot Panormitanc, their great canonist, saith, "I believe it
were a good law and for the safety of ourselves, that such as cannot
live chaste, may contract matrimony, for the Church herein ought
to do as the skilful physician, if he see by good experience that his
medicine doth rather hurt than help, taketh it clean away."
Polydor Virgil, an author among them of good esteem : ^' No
crime ever brought either more shame to priesthood, or more hinder-
ance to religion, or more grief to the godly, than the life of single
priests."
THE FIRST SUNDAY IN LENT. 369
Georgius Cassander, honoured of the Roman Emperors Ferdinand
and Maximilian for the most choice divine of that age : " The
Bishops of latter times have much offended in executing the rigor-
ous law of single life ; for it is a snare unto the souls of many
young novices, and hath occasioned most abominable scandals in
the Church."
Durandus, an accurate schoolman : " It were good that in a Coun-
cil priests' marriage were set at liberty, for hitherto it hath been
in vain to force them unto chastity." Martinus Peresius, a Popish
Bishop : " Considering many men of filthy minds are crept into the
Church, it is necessary that the law of single life should be released
utterly, that the holy name of priesthood be no more blasphemed
of carnal and careless men."
Espencffius : " It may be said almost of Home Christian, as it was
of Rome heathen, Urbs est jam tota lupanar : All the whole city is
a very stews."
Pope Gregory the Great, upon an horrible spectacle in a fish-
pond as the spawn of constrained single life, did, for fear of more
murderers, abrogate such ecclesiastical restraints, as Huldericus,
Bishop of Augusta, reports in an epistle to Pope Nicolas the First.
Pope Innocentius the Third wrote this of the mass-priests in his
age : " Mane filium virginis offerunt in choro, sed nocte filium ven-
eris agitant in thoro."
Pope Pius the second, upon the like corruptions, openly protested,
" that he saw many causes why wives should be taken away from
priests at the first ; but now he saw many more and more weighty
reasons why they should be restored unto them again."
The Cardinal of Cremona, being the Pope's legate sent from
Rome to London especially for this end, to remove married clergy-
men from their cures, after he had made a long speech in disgrace
of honourable marriage, was found the same night committing folly
with a whore : ^^ a thing well known, and it should not be concealed,
nor can it be denied," as Henry Huntingdon in his history.
Pope Sergius the Third kept Marozia Earle Guido his wife,
Luitbprand. lib. 3, c. 12, and got of her another pope, John the
Twelfth ; and John the Eleventh did mortify his flesh with keeping
his minion Theodora Balicus, and Hildebrand with Matilda the
Countess, who forsooth was called St. Peter's daughter.
Alexander the Sixth bestowed a cardinalship to continue the love
of Julia Farnesia, and made bold with his own daughter Lucretia ;
and Paul the Third with his own sister Julia. Slcidan. Com. lib. II.
But why speak we thus much of their adultery, fornication, incest ?
O('0 THE OFFICIAL CALENDAR OF THE CHURCH.
It is sodomy that is Rome's Diana. Rome is a cluniversity. Phi.
Mornix.
Roma quid est? quod te docuit prosposterus ordo.
Quid docuit? jungas versa elementa, scies.
iloma amor est, amor ? qualis ? pra3posterus ? unde hoc ?
Roma marcs ; noli dicere plura, scio.
John Casa, Archbishop of Beneventum, the Pope's legate at
Venice, wrote in commendation of that abominable filthiness what is
too horrible to be heard. It is written of Tiberius, Emperor of
Rome, that he preferred highly Novellus Tricongius, and made him
proconsul, for that he was able to drink three bottles of wine toge-
ther with one breath ; and so the Popes have promoted some to
cardinalships, (and a cardinal is a king's fellow,) for doing them
secret service, wherein was less honour and honesty.
Thus (as you see) there is great difference between Popish chastity
and Paul's purity: for he saitli expressly, "Marriage is honourable
among all men ;" and that "it is better to marry than to burn:"
but these men, as Epiphanius of the like, reject marriage, yet cease
not from lust. Holcote applieth that of Job unto them. " He hath
not found steadfastness in his angels." The spirits of our time, by
their covetousness, are angels of the pit of hell, and by their incon-
tinence like the spirits called Incubi, the priests of Priapus or
Beelphegor ; and so the Papists in their celibate mend their manners
as the devil his dame's leg ; for whereas he should have set it right,
he burst it quite asunder.
It is said, Exod. xxxvii. 23, that the snuffers of the temple were
of pure gold : hereby signifying that they should be pure who correct
others. A pastor then must be pure, though not a Puritan ; holy,
not hollow; no boaster of purity, but a true follower of virtue.
Mark the words' order here; "labour" and "fasting" go before,
" chastity" followeth after. It was fulness of bread and abundance
of idleness that occasioned Sodom to sin, Ezck. xvi. 40, but labour,
and then, as the poet truly, periere cupidinis arcus, in the words of
holy Scripture, Satan's fiery darts shall not hit thee. " There is
lust in the cup, and lust begeteth lust," quoth the master of that
art. But fast, and thou shalt starve thy raging enemy : nunquam
fugatur nisi cum fugitur, nunquam mactatur, nisi cum maceratur,
as Innocentius sweetly, "flee and fast."
"Knowledge." That is, discretion and wisdom, called by the
philosopher, ofiua r^Js -i^v^ru as it were the soul's eye : for as the uni-
corn doth more good with one horn than other beasts with two, so
the discreet pastor, endued with a few gifts, edifieth his people
THE FIRST SUNDAY IN LENT. 371
better than unwise teachers adorned with many : which occasioned
one to saj, that young Lawyers, old physicians, and middling divines
are best; an old preacher cannot teach so painfully, and the young
not so profitably, but the middling may do both, as having the
young man's erection of spirit, and the old man's direction of zeal.
An unicorn's horn being in a skilful man's hand, is very precious
and helpful, but when it is in the beast's head, often hurtful ; and
therefore David prayed he might be delivered from the horns of
unicorns. In like manner, albeit zeal residing in a wise man be
never so commendable, yet placed in a beast's head, in a man's heart,
like horse and mule, Avithout understanding, is no better than mad-
ness and fury. St. Paul said of the superstitious Jews, " I bear
them record, that they have the zeal of God, but not according to
knowledge." Zeal without learning is stark blind ; learning without
discretion is purblind ; like strong Samson without his eyes, apt to
do little good, howsoever able to do much mischief.
As discretion is the soul's eye, so the soul of virtue, being, as
Aristotle truly, virtutum norma et forma, the very guide to good-
ness, and mistress of all morality : which opinion Socrates held so
stifly, that he supposed every virtue to bo prudence ; for prudence
directs bounty what to give, when to give, where to give : " lest
liberality perish by liberality," as Jerome to Paulinus : it is pru-
dence that directs fortitude with whom, and for what, and how to
fight ; and prudence directs us here to divide the word aright, that
our preaching may be powerful unto salvation, and that ourselves
may shine like lights in the midst of a crooked generation.
Others understand by knowledge accurate skill in the Scriptures,
insinuating that good divines ought to be good text men, endued
with the wisdom of God, and not as the false teachers abounding
with carnal and worldly wisdom. So that Paul in this one line doth
touch upon the three theological virtues, faith, hope, charity ; faith
in that we must have knowledge founded upon the word of truth,
and power of God ; hope, because we must have long suffering ;
charity, kindness outwardly, love unfeigned inwardly, both arising
from the Holy Ghost, the spirit of truth and love.
" By the armour of righteousness on the right hand and on the
left." On the right hand, that we be not puffed up with prosperity
too high ; on the left hand, that we be not pressed down with ad-
versity too low. Fear and hope are the cloud and the fire to guide
men through this wilderness unto the promised land of Canaan.
They be the two mill-stones which a man may not pledge, Deut. xxiv.
6 ; supporting hope is the nether mill-stone, depressing fear the upper ;
372 THE OFFICIAL CALENDAR OF THE CHUIICH.
between these t-^'o the Christian must be ground till (as Ignatius
speaks,) he bo made fine manchet for God's own mouth.
All that is in the world is pride of life, lust of the flesh, and lust
of the eyes.
^ ., f.,.1. • , ' f Greatness of estate.
Pride of life consists m < ^^ ^ , ,
1 j^ame lor our deserts.
Concerning the greatness of our equality, we must pass " by
honour on the right hand, and by dishonour on the left." In honour
not too proud, though ambassadors of God, and helpers together
with him. In dishonour not dejected, howsoever accounted the filth
of the world. As for common fame conceived of our well deserving,
we must pass on the right hand by good report, on the left by evil
report, as deceivers and yet true, as unknown and yet known.
It was popular applause that inveigled Arius and Kestorius and
other learned heretics, as being more desirous to contend in seeking,
than to be content in finding the truth. It is written of John Knox,
that lying upon his death-bed, Satan assaulted him with this temp-
tation, that he should merit eternal life for his faithfulness in the
ministry. The devil is a most cunning wrestler, if he cannot crush
a man to the ground with plain strength, he will lift him up that he
may give the greater fall. To be well spoken of is a great treasure
while we live, and a good heir when we are dead, outliving all our
posterity : for albeit the Nimrods of the world join field to field, and
call their lands after their own name, dreaming of a perpetuity ;
yet one generation passeth, and another cometh, all their entails
are to little purpose : but the memorial of the just shall be blessed ;
this righteousness endureth for ever, all generations (as the Virgin
prophetically,) shall account me happy : but an ingenuous mind
must use good report, not as a stirrup to insolency, but as a spur to
virtue, that if it be not so which is said, it may be so, because it is
said.
As for evil report, Solomon saith, " oppression makes a wise man
mad." The prophet Jeremiah being every day mocked and had in
derision for preaching God's word, said " I will not make mention
of him, nor speak any more in his name." Vfe need therefore to
put on armour of righteousness, undaunted resolution and patience,
saying with Job, " Though mine adversary should write a book
against me, Avould I not take upon my shoulder, and bind it as a
crown to my head ?" As the wicked man's glory is his shame, so
the godly man's shame for doing good is his glory. Commit thou
thy way to the Lord, and put thy trust in him, and he shall bring
THE FIRST SUXDAY IN LENT. 87o
it to pass, that tliou shalt easily pass hj '•''•' good report and evil
report."
( Long life.
Lust of the flesh is in three things : < Easeful health.
( Jolly mirth.
For the first, as " dying, and behold ^tc live :" for the second,
''as chastened, and yet not killed:" for the third, "as sorrowing,
and yet always merry :" where note by the way that Paul saith, as
sorrowing, but are merry, signifying that temporal things have but
a resemblance of good and evil, as being uncertain and momentary ;
but spiritual things exist truly, being permanent and certain with-
out any si cut or tanquam ; he saith, as deceivers, as unknown, as
dying, as chastened, as sorrowing, as having nothing. But he saith
not as true, but true ; not as known, but known ; not as merry, but
merry : for Christians are reported only deceivers, unknown, sor-
rowing, but in verity they be most true, most merry, most rich, " as
having nothing and yet possessing all things."
The lust of tne eye is coveting of worldly wealth, in regard to
ourselves that we do not beg, in regard of others, that we may
thrive; so saith Paul, on the left hand in temporal things are
poor, but oa the right hand in spiritual treasures enriching others,
in inordinate desire craving nothing, yet in content having all
things ; all things in Christ who dwelleth in our hearts by faith.
For they must needs have all who thus enjoy the Lord of all ; as
St. Jerome notably, "to the believer the whole world is a subsidy."
To him that believeth, all things are possible, saith Christ : ergo
possessed, saith Paul.
Others construe this of actual possessing temporal goods in that
the primitive Christians sold their lands, and laid down the price
thereof at the Apostles' feet, and so they possessed houses and
lands in common, albeit nothing in proper ; in that they possessed
the possessors, all things were at their command. But the former
exposition is fitter, only the man content is rich, and the covetous
only poor : the good man having nothing is lord of all things ; on
the contrary, miserable wretches having all things, possess nothing.
374 THE OFFICIAL CALENDAR OF THE CHURCH.
THE GOSPEL.
Matt. iv. 1. — '■^Tlien 7vas Jesus led aivay of the spirit into the ivil-
derness to he tempted of the deviL" ^-c.
A good captain doth not only teacli his soklicrs how to fight
by general rules, but show them also by particular and per-
sonal example : " They go more promptly when their leader goes
with them." Claudian. As the Scripture, going in and out before
them, and saying with Abimelech, " Whatsoever ye see me do, make
haste and do the like."
The life of man is a warfare upon earth, and every Christian is a
professed soldier (as he vowed in baptism,) to fight against the
world, the flesh, and the devil ; our grand captain therefore Christ
being both " the truth and the way," doth not only direct us by
preaching, as the truth ; but also demonstrates by personal encoun-
ter as our leader and way, how to quell and conquer all our enemies,
the, captain did fight that the soldier might learn, that every Chris-
tian might sing and say with David, " Blessed be the Lord my
strength, which teacheth my hands to war and my fingers to fight."
And that "looking unto Jesus the author and finisher of our faith,"
we might not be weary and faint in our minds. Our general did
war, that we might win.
Now the weapons used in this f Oflfensive, striking others,
combat by Christ, are partly 1 Defensive, guarding himself.
The sword of the Spirit, that is, the word of God, is his only
weapon offensive ; for as often as the tempter came nigh him, he
struck with it, " It is written, it is written," &c.
His defensive weapons are principally three, corres- C World,
pendent to the number of our three mortal enemies, J Flesh,
the f (^ Devil.
He did use the wilderness against the temptations of the world,
fasting against the temptations of the flesh, and prayer against the
temptations of the devil.
Time when, "Then."
Place where, " The wilderness."
Persons by whom, " Led by the spirit, tempted
{ of the devil."
Manner how, " The tempter came to him," &c.
Success and event what, " Then the devil leaveth
him, and Angels ministered unto him," &c.
In the whole
Gospel five points
are remarkable
concerning our
Saviour's temp-
tation, the
THE FIRST SUNDAY IN LENT. 61 ^i
St. Mattlicw reports, in the words immediately before, that the
time was after Christ had been baptized in Jordan, and the spirit
had descended upon him, and a voice from heaven had said, "this
is my beloved son, in whom I am well pleased." Here then as in
a crystal glass we may behold the condition of all Christians ; as
soon as we give up our names unto Christ in Baptism, so soon as
the spirit shall descend upon us enlightening our understanding,
and reforming our afiections; as soon as we begin to please God,
we despite Satan, instantly making him our enemy, roaring and
raging against our poor soul with all might and malice.
" Xunquam bella bouis, nimquam dissidia cessant.
Et quocum certet, mens pia semper habet." — Proaper.
Wars and contentions never cease
The righteous man to vex :
Here, pious minds can know no peace,
Where enemies porplex.
As Paul when he came to Macedonia, so we, so soon as we look
towards Jerusalem, and make conscience of sin, shall be troubled
on every side, fightings without, and terrors within.
It is written, Apoc. xii. 4, that the great red dragon stood before
the woman, Avhich was ready to be delivered, that he might devour
her child when she had brought it forth. In a mystical sense, this
woman is the Church, and this dragon is the devil, evermore ready
to devour the penitent, all such as are new creatures in Christ, born
again by baptism and repentance. As the crafty thief will not
break into an empty house, but into some fat kitchen, or full barn,
where he may find a good booty ; so Satan assaults them especially,
who are rich in grace : for as a dog barks at strangers, and not at
such as are domestical ; and as the fowler layeth his snare for birds
that are wild, not for his pigeons or partridges in his own custody:
so when the devil as a strong man armed keepeth his hold, the
things he possesseth are in peace ; then as Holofernes to Judith ;
" Fear not in thine heart, for I never hurt any that would serve
Nebuchadnezzar the king of all the earth:" In like manner he
saith ; " I never molest any that are content to serve me, the prince
of the world."
Discomfort not thyself then in any temptation, for it is a mani-
fest argument, Satan hath no possession or part in thee, but that
thou art the servant and son of God : for whom God loves, assu:edly
the devil hates ; as the one works in mercy, the other works in
malice. Let not the Prince of darkness be wiser in his kind than
376 THE OFFICIAL CALENDAH OF THE CHURCH.
the children of light : as lie is craftj in observing his " Then," and
taking his time to tempt, so let us be prudent in •watching our hint
to quell his suggestions ; undoubtedly the best time is to resist him
at the first time. "If ye resist the devil, he will flee from you,"
saith St. James.
; "Est Ico siTugias, si stas quasi musca rcccdit."
"' lie is a lion, if you flee before him, but he retires as a mouse,
if you stand your ground."
The readiest way to kill a serpent is to break his head ; the
devil's head is cut oft', if vre repel his first assault, for as David slew
Goliath by hitting him in the forehead, so we must gather stones
out of God's holy brook, that is, his holy book, and fling them at
the devil's head. It is written, covetousness is the root of all evil,
I will not therefore put my trust in uncertain riches. It is written,
that fornication is not to be named among saints, I will therefore
possess my vessel in honour and holiness ; avoid foul fiend, for it
is written, that thou " gocst about like a roaring lion, seeking whom
thou may est devour."
The place where Christ was tempted is said here to be the Avil-
derness ; and that for sundry reasons, as interpreters observe ; first
in good correspondence to Adam overcome by the Tempter in Pa-
radise : for the first Adam was conquered of the Serpent by glut-
tony, pride and avarice : by gluttony, when he did eat the forbidden
fruit ; by pride desiring to be as God ; by covetousness, in being
discontent with his present estate : So the second Adam is assaulted
here by the same Serpent, with the like temptations. With glut-
tony, " If thou be the Son of God, command that these stones be
made bread;" with pride, "The devil sctteth him on a pinnacle of
the Temple;" with avarice, " He carried him up to the top of an
high mountain, and showed him all the kingdoms of the world, and
the glory of them, and said, All these will I give thee, if thou wilt
fall down and worship me." But our Saviour coming into the
world to gain that which Adam lost, abounding with three contrary
virtues. Humility, Temperance, Contentation, overcame the tempter,
and that in open field, because the devil had discomfited Adam in
the garden.
Secondly, Christ was tempted and fasted in the wilderness forty
days and forty nights, before he did execute his office publicly,
that he might appear to be sent from God, rather than out of any
town from men. When Almighty God delivered his law to Moses,
he took him up into a mountain from the sight of the people, and
THE FIRST SUNDAY IN LENT. 377
a cloud covered the mountain, that he might talk with Moses as in
a withdrawing chamber ; and after Moses had been in Mount Sinai
forty days and forty nights, the Lord spake to Moses, and after-
wards Moses to the people. In like manner, it was meet that
Christ, being a far more worthy minister of a more excellent law,
should forty days and forty nights abide in the wilderness, free
from the tumults and troubles of the world, and then begin to teach
the Gospel as a God among men, at least as a man of God, and
not of men.
According to this pattern, Preachers of the Word should nou ' e
taken out of Taverns into Temples, or from mere secular courses
into this high ecclesiastical function, but from their solitary studies,
and monastical lives in Universities.
Thirdly, Christ was tempted in the wilderness as a most fit place
for temptation, as also for duel and single combat : for men of re-
solution will not draw their weapons in the street, but (as we speak)
challenge their adversary to go in the field. Our valiant Captain
therefore provoked his and our mortal enemy to fight hand to hand
in a desert.
That the wilderness is fit for temptation, is avowed by truth
itself; "Two are better than one, for if they fall, the one will lift
up his fellow : but woe unto him that is alone; for he falleth, and
there wants a second to succour him." A melancholic solitary man
is most exposed to Satan's malice ; Christian society is like a bun-
dle of sticks laid together, whereof one kindles another ; Eve was
tempted alone, Christ alone, Jerome alone. Company then is good,
especially when the men are good ; otherwise better it is to fio-ht
with one devil in the wilderness, than with many devils in a tavern.
When thou art alone, read the Scriptures, or pray that either God
may talk to thee, or thou to God, and so thou mayest say with
Scipio, that thou art never less alone, than when alone ; for what
company so great and so good as the guard of Angels, and fellow-
ship of the Holy Ghost ? But if thou talk with thyself concerning
worldly business, and meditate mischief in thy bed, in thy field, in
thy cell, assuredly Satan is in his right ubi to triumph over thee.
" Led by the spirit." There be sundry difi"erent acceptations of
this word in holy Scriptures.
In this one Gospel f diabolical, \ r tempted, verse 1.
^ve may note four<^ n!!^f;' ' \ by which Chi-ist was ^ comforted, verse 11.
kinds of spirits ; a i|uman, I ^ hungry, verse 2.
i I. Divine, J (^led.
For all the doctors accord that this spirit was the spirit, the third
26
378 THE OFFICIAL CALENDAR OF THE CHURCH.
person in the sacred Trinity. Didymus and Jerome gathers this
out of the article 'the.' Secondly, St. Luke reports expressly, that
" Jesus full of the Holy Ghost returned from Jordan, and was led
by the spirit into the wilderness." Thirdly, the context of our
Evangelist is plain, " when the Spirit of God had descended on him
like a dove, then was he led by the spirit," &c. As Christ the na-
tural son, so Christians adoptive children of God are led by the
Spirit of God, " led, not dragged," as the school, " Deus non ne-
cessitat, sed facilitat :" God does not compel our approach to him
but facilitates it. An harsh phrase, but a sweet sentence. So
David, " 0 God my heart is ready, my heart is ready," Ps. cviii. 1.
0 God, my heart is ready for prosperity, ready for adversity ; wilt
thou have me to be a shepherd ? 0 God, my heart is ready ; wilt
thou make me a king ? 0 God, my heart is ready, ready for
honour, and ready for a mean estate ; whatsoever it please thee to
send, I will sing and give praise with the best member that I have.
So Paul, in this day's Epistle, being led by the Spirit, was ready
for evil report and good report, ready for mirth, and ready for sor-
row, ready for honour, and ready for dishonour in much patience.
The kine who carried the Lord's ark to Bethshcmesh, as Gregory
notes, aptly resemble the just: " Although they lowed after their
calves at home, yet they kept one path, and turned neither to the
right hand nor to the left." And so natural affection towards our
children, makes even the best man sometimes too low, sometimes to
look back unto the things of this life ; yet being led by the Spirit,
goeth on still the straight way, " forgetting that which is behind,
and endeavouring himself unto that which is before, following hard
toward the mark, for the prize of the high calling of God in Christ
Jesus."
Abraham being led by the Spirit, forsook his own country, kin-
dred, home, and went out, not knowing whither he went. Paul
being led by the Spirit, went to Jerusalem, even a city that killed
her prophets, and said, " I pass not at all, neither is my life dear
unto myself, so that I may fulfill my course with joy." So Christ
here led by the Spirit into the wilderness.
lie did not then thrust himself into temptation, neither was he
forced thereunto by Satan his enemy, as the text plainly, " led by
the Spirit, to be tempted of the devil." Out of which, observe two
conclusions ; first, that we may not seek temptations ourselves :
secondly, that we cannot be tempted of others but by divine per-
mission. In consideration of both, it is fit with the Church daily to
desire God, that " we fall into no sin, neither run into any kind of
THE FIRST SUNDAY IN LENT. 879
danger, but that all our doings maybe ordered by his governance,"
the which is no more than our master Christ hath taught in his
absolute form of prayer, " lead us not into temptation, but deliver
us from evil." 0 heavenly father, assist i^s with thy Spirit, and
give an issue with the temptation, " that those evils which the craft
and subtlety of the devil, or man worketh against us, be brought to
nauglit, and by the providence of thy goodness they may be dis-
persed ;" as our Church in the litany.
" To be tempted." St. James saith, a man may not say when
he is tempted, I am tempted of God ; for he can neither be tempted
with evil, nor tempt any to evil : how then could the Spirit lead
Christ to be tempted? Answer is made by St. Augustine in an
epistle to Consentius : " There be two sorts of temptations, one to
prove, another to deceive us." Now God doth only tempt to try,
but Satan to destroy. God doth tempt to make men better ; and
therefore David: " Prove me, 0 God, and try me." So St. James ;
" Account it exceeding joy, when ye fall into divers temptations,
as knowing that the trying of our faith bringeth forth patience."
But Satan tempts to make men worse : 1 Cor. vii. 5, and 1 Thess.
iii. 5. The devil doth tempt us to destruction, but God doth tempt
us for our instruction, yea, that we may be crowned.
Happily some will object : if Christ were led by the Spirit to bo
tempted of the devil, Almighty God is author of evil. In answer
whereof, understand that God in some respect may be said, actor in
male, but not author mali, that is, a worker in temptation, and yet
free from sin: first, God may be said immediately to tempt by
offering occasions and objects to try whether a man will sin or not.
A master suspecting his servant, lays a purse of money in his way
to try if he will steal it ; which if he steal, then the master hath
found by watching him a secret thief, and so will lay him open for
deceiving him any more : now this trying is no fault in the master,
albeit this stealing is sin in the servant. In like manner, God
temptcth his servants to prove them, Deut. xiii. 3. " Thou shalt
not hearken unto the words of the prophet or dreamer of dreams ;
for the Lord your God proveth you, to know whether you love the
Lord your God with all your heart."
Secondly, God is said to lead into temptation by withdrawing his
grace, for so St. Augustine doth expound, " Lead us not into temp-
tation," is understood, (saith he) " Permit us not to be led, by the
withdrawal of thy grace." As the school distinguisheth aptly, Deus
deficit gratiam detrahendo, diabolus afiicit malitiam apponendo, homo
380 THE OFFICIAL CALENDAR OF THE CHURCH.
seipsum inficit duritiam contraliendo. " God defects by withdraw-
ing grace, the devil affects by presenting evil, man infects himself
by contracting hardness."
Thirdly, God is a worker in temptation so far forth as it is an
action, for every action as it is an action is good, and of God, in
whom we live, move and have our being. A man rides upon a lame
horse, the rider is the cause of the motion, but the horse himself is
the cause of the halting in the motion : so God is .the author of
every action, but not of the wickedness in any action ; and yet be-
ing infinite in greatness and goodness, he doth dispose well of that
which is ill, as the cunning physician makes of deadly poison a
wholesome medicine. " God cannot be the author, but He is the
controller of evils, lest they be permitted to disturb or corrupt the
nature of the universe." Aug. And so God suffers his children to
be tempted for their exercise, that they be not exalted out of mea-
sure, that they may know the power of the Lord, and proof of his
armour, that they may be thankful for that inestimable treasure com-
mitted unto them by the father of mercies, I mean their soul, which
Satan assaults daily to win from them.
I conclude in the words of Augustine to Laurentius ; " It is not
to be doubted that God does well, even in permitting to be done that
which is evil ; for He allows it by a just judgment ; ami it is good
because just. Although, therefore, what is evil, is not good in the
same respect that it is evil ; yet it is good that there should be not
only good things but also evil things ; for if it were not good that
these things should be, and that they should be evil, they would not
be permitted by Omnipotent Good."
^God to man : Gen iii. " Ilath God indeed said, ye shall
not eat of every tree of the garden V
Man to God: Apoc. x. 12. "For the accuser of our
■ Of the devil." The 1 brethren," &c.
word signifieth a cavil- y Man to man : for all quarrels originally proceed from
er, a slanderer, anaceu-'\ him, as being the "father of lies, and a murderer
ser ; for he doth accuse J from the beginning." Peacemakers are 6i.8ai.i.iovi;,
good angels, heirs and children of God, who is love ;
but contentious spirits are xaxobai^ovtc, of their fa-
ther the devil.
" And when he had fasted forty days and forty nights, he was at
last an hungered." He sustained himself forty days and forty nights
without meat, to show that he was God, and then was hungry, to
show that he was man. St. Mark and St. Luke remembers only
the days, and not the nights, our Evangelist here expresseth both,
and that, as Euthymius is of opinion, for the greater exaggeration
of the miracld ; because the Jews in their fasts usually refreshed
THE FIRST SUNDAY IN LENT. 381
themselves at night, although they fasted all the day. Christ's
orderly proceeding in the whole business is worth observing : first
he was baptized, and then led into the wilderness, after that he
fasted, and last of all was tempted ; and so the Christian is first to
be made clean by baptism, then he must withdraw himself from the
vain pleasures of the world, after that exercise himself in fasting
and other duties of religion, and last of all overcome Satan his mor-
tal enemy.
"Then." Our adversary walketh about as a roaring lion, not
sleeping, but seeking whom he may devour, watching ever his oppor-
tunity to do mischief: for if he see men intemperately glutted, he
tempts them unto lust as he did David and Lot, the one when he
had dined well, and the other when he had drunk too much : if he
perceive men exceedingly hungry, then he tempts them as he did
Christ here to distrust in God, or gluttony, " When Christ was an
hungered, then the tempter came to him ;" as the cunning fowler
sets his limed ears of corn to catch sparrows in an hard frost or
great snow, when they be ready to starve.
"The tempter." As Virgil is called the poet, and Aristotle the
philosopher, and David in holy Scripture the king, so Satan is styled
per antonomasian, the tempter : as there is a sacred Trinity, the
Father, Son, and Holy Ghost ; so there is a cursed Cerberus enticing
to sin, the world, the flesh, and the devil ; but the chief of these
tempters is the devil.
" If thou be the Son of God." The prince of darkness here trans-
forms himself into an angel of light : he seems to speak reason and
religion, against Scripture citing Scripture. Who can discover the
face of his garment ? or who shall open the doors of his face ? The
o-ristles of Behemoth are like staves of iron : the gristles are neither
bone nor flesh : and so saith Gregory, the greatest strength of the
devil is in his dissimulation and hypocrisy. The ministers of Satan
usually reason after the same manner : if thou be a gentleman well
bred, revenge this quarrel ; if an honest fellow, pledge this health ;
if a true Catholic, die for the Pope's unlimited supremacy : whereas
it is the part of a gentleman to be courteous, of an honest man to
be sober, of a good Catholic to give to Csesar the things appertain-
ing to Caesar ; and so the devil, as a bargeman, looks one Avay, but
rows another way.
" Command that these stones be made bread." Interpreters
observe the gradation of Satan ; he begins with little sins, and so
proceeds unto greater : at first he tempts unto diffidence, " Command
that these stones be made bread;" and then unto too much confi-
;382 THE OFFICIAL CALENDAR OF THE CHURCH.
(lence, ■•' cast thyself down headlong;" and last of all unto covet-
ousness and flat idolatry, "• all these things will I give thee, if thou
wilt fall down and worship me."
Kill the serpent in the egg, for out of the serpent's root shall
come a cockatrice, and the fruit thereof shall be a fiery flying
dragon; first a serpent, then a cockatrice, last of all a Cerastes.
And therefore Solomon adviseth in his song, "to take the little
foxes ;" not because little cubs are able to do much hurt, but, as
expositors aptly, because they may grow to be great foxes. In the
two former temptations, as Aquin wittily, the devil assaults Christ
with, " if thou be the Son of God ;" but when he tempted Christ
unto covetousness, he was not so shameless as to say, " if thou be
the Son of God," because that sin is so far unfitting the Son of God,
as that it doth not in any sort become the man of God. See Epist.
Dom. 3, Quadrages.
" It is written." Our Saviour repels all Satan's assaults only
with this one weapon, "' It is written, It is written." Philip Diez,
a Portugal Friar of great reckoning in Spain, saith in his postill
upon this place ; " that as Laban deceived Jacob in the night, giving
him instead of fair Rachel, blear-eyed Leah, so Satan in the darkness
of our ignorance deceiveth us ; and therefore we must be conversant
in God's holy word, Avhicli is a lantern unto our feet, and a light
unto our paths, able to discover foul from fair, good from evil,
Rachel from Leah." Cardinal Cajetan, darling to Pope Leo the
Tenth, one who for his good service to the Church of Rome, should
(as it is thought) if he had lived, been preferred unto the Popedom,
writes in his Commentaries upon these words: "Hence all may
learn that holy Scriptures are their armory." Josephus Acosta,
provincial of the Jesuits at Peru, visitor in Aragon, and rector
Collegii Salmanticen, in Spain, saith upon this text, " that this
Scripture is like the tower of David, built for defence ; a thousand
shields hang therein, and all the targets of the strong men :" Cant.
4, 4. In this armory there are many shields to defend ourselves,
and many swords to offend our enemies.
It is said of Christ, Cant. 5, 12, " That his eyes are like doves
upon the rivers of water :" which Pope Gregory the Great thus alle-
gorically : " The dove sitting by the river's side descrieth afar off
the hawk, her mortal enemy, and so doth either escape by flight, or
shroud herself by the bank. In like manner" (saith he) " the
Christian who delights to sit by the fountain of living waters, and
to meditate on God's law day and night, is able to discover all the
cunning assaults of his adversary the devil, and as Christ here to
THE FIRST SUNDAY IN LENT. 383
sound him and wound him, even by casting a little of this holy
water in his face, Scriptum est, Scriptum est."
I cite these Popish authors against the Pope, who denieth unto
the common soldier of Christ this weapon, and instead thereof
would have him fight either with the wooden dagger of fabulous
histories, or else with the rusty scabbard of old traditions ; and so
blunting, so much as he can, the two-edged sword of the Spirit, shows
himself more like the devil's deputy than Christ's vicar. For Christ
doth urge most, "it is written," whereas the Pope, by way of coun-
tercusse as Antichrist especially maintaineth ordinances unwritten :
as Calvin, alluding to the words of Jeremiah, told Francis, the king
of France, plainly, " The Papists have forsaken the fountain of
living waters, and have digged themselves pits, even broken pits
that can hold no water, neglecting the Bible which is the Tree of
life, the Word of life, the Book of life ; feeding the people's eye
with pictures and baubles, and their ear with legends and fables ;
instead of ' it is written,' ' it is tradition ;' teaching for doctrines the
traditions of men."
To let pass the manifold acceptation of the word tradition, ex-
amined by their learned Bishop Peresius, and their accurate Bellar-
mine : in this controversy between them an 1 us, it is agreed on
each side, that traditions are doctrines delivered from hand to
hand, either by word of mouth, or by writing, beside the Canonical
Scriptures.
And the state of the question is this, as the cited authors and
others acknowledge : they teach, that beside the word written, there
be certain traditions unwritten, which must be believed as necessary
to salvation : and these are either Apostolical, delivered by the
Apostles, and not penned ; or ecclesiastical, decreed by the Church,
as occasion is offered daily. We contrariwise maintain, that the
sacred Scripture containeth all doctrine necessary to salvation,
whether it concern faith or manners. Confess. Anglican, art (3, ex
August, de Doctrine Christian, lib. 2, c. 9.
It is untruly said of Bellarmine, lib. de notis ecclesise, cant. 9,
that we reject all traditions: he doth deal mote kindly with us else-
where, confessing that our divines allow traditions and ordinances
touching outward order and comeliness in the Church : and the truth
is, our congregations embrace more decent and ancient rites in say-
ing of public prayers, and administering of the sacraments, than
the present Roman synagogue ; for most of their old traditions are
but upstart fopperies. I will not here meddle with their trumperies
in administering of holy baptism, nor with the ridiculous and apeish
384 THE OFFICIAL CALENDAR OF THE CIIURCn.
ceremonies of the mass, ■whereby the priest in his duckings and
turnings, his kissings and crossings, his lifting up and letting down,
behaveth himself more like a juggler or a vice upon a stage, than a
reverend father in a temple. Give me leave to tax two points only,
which more nearly concern the present text: " Thou shalt worship
the Lord thy God, and him only shalt thou serve."
First, their adoration of Christ's image with divine honour, con-
cluded in their schools, and practised in their churches, is their own
blasphemous invention, against all synods and fathers, old and new,
Greek and Latin. The second Nicene Council, almost eight hun-
dred years after Christ, first began this pretty pastime to kiss images
and salute crosses ; and yet that Council ascribed not divine honour
to images, as the papists in our time. Jonas, Bishop of Orleans,
that wrote against Claudius, Bishop of Turin, in the defence of
images, above fifty years after the second Nicene Council, abhorred,
notwithstanding, exceedingly the worshipping of images as a most
heinous error, and a wickedness with open voice to be detested and
accursed ; it is then an old new tradition, never embraced in the
Church until Aquinas' age, who died Anno 1274.
The second point here to be censured, is their idle distinction of
latria and doulia, as it is applied of late to maintain their invocation
of saints against my text. "Thou shalt worship the Lord," &c. All
divine worship and honour, whether it be doulia or latria, belongs
" to one God, to God alone, always to God." So St. Augustine,
" Latria belongs to him as God, doulia, as the Lord." Whereas the
papists then afford unto the creature doulian, reserving to the
Creator only latrian ; he deals with God, as Clodia did with her hus-
band, excusing her incontinence, by saying that she did company
with Metellus as with an husband, but with Clodius as with a bro-
ther : whereas all was due to her husband only.
Laurentius Valla doth prove, the Jesuit Suarcz cannot deny it,
and Cardinal Bellarmine in one page doth twice confess it, that
latria and doulia signify the same thing in all profane writers, how-
soever the Church distinguish them. I demand, what Church ?
Hath the west or east ? Is any primitive doctor or ancient father
author of this distinction ? Aragon answers ingenuously, no. For
in their native signification, as he notes out of Suidas and Phavori-
nus, in old time, xar^ftw was the same with iovxivu : but now (saith
he,) ?.ttr^fvw only, and not 6ou?.fvto, doth signify the worship due unto
God, now that is either the Jesuits and schoolmen must hold it up,
or else let invocation of saints fall down. 'Neither is this strange
(saith he,) for the first authors and inventors of any science have
THE FIRST SUNDAY IN LENT. dbo
license to coin words according to their purpose. So the Cardinal
himself: " Why should not the latter Church have liberty to make
new distinctions against new heretics, as well as the learned ortho-
doxes in former times invented the word o^oovaio^, against Arius ?" In
fine, the pith of his resolution is, as if he should say, the papists
against the true professors of the Gospel, hammered first in their
own school this halting difference between ^r^a'a and Sovxsia, to jus-
tify their idolatrous invocation of saints, and adoration of their
relics. I prosecute this argument more vehemently, because Christ
in this place doth handle Satan (as interpreters observe,) more
roughly when he tempted unto false worship, than he did before,
Avhen he did only tempt to distrust and vain-glory : now Christ
could not any longer endure him, ^' Avoid Satan, hence from me ;
for it is written, thou shalt worship the Lord thy God, and him only
shalt thou serve." We may not worship a saint, nor an angel, ergo,
not a devil : if we may not adore with divine worship God's espe-
cial friends, then surely much less his irreconcileable foe. Man fell
from God, and was again reconciled unto God, as being only se-
duced of another : " The weaker his nature, the easier his pardon."
Albinus. But Lucifer fell so fully, so foully, being author of his
fall as well as actor in his fault, that he shall never be restored
again, but is preserved in everlasting chains under darkness unto
the judgment of the great day : so that Rupertus hath well noted
upon my text, that our Saviour repeats the law, " thou shalt
worship the Lord thy God," as written to men only, for God is
not ashamed to be called their God : not as concerning the devil,
for the Lord is not his God, as he is evil, or devil ; Almighty God
created in the beginning angels and men, but he never made Satan
or sin.
" Then the devil leaveth him." Or as St. Luke, then the devil
endeth all his temptation : for if he cannot overcome a man in these
which are the chief temptations, he shall never hurt him in others ;
or as Chrysostom, for our comfort notably, the devil did leave Christ,
because Christ did thrust him away, for he cannot tempt so long as
he will, but only so long as God will ; if he bid him avoid, he must
be packing.
"And behold the angels came and ministered unto him.'' These
words are as flagons of wine to comfort a distressed soul ; for
whereas one devil assaulted him, angels in the plural administereth
unto him ; and it is reported by St. Matthew, not so much for Christ's
sake, who needed not their help, as for our instruction : insinuating,
that if we "resist the devil steadfast in the faith,'' Almighty God will
386 THE OFFICIAL CALENDAR OF THE CHURCH.
"' give his angels charge over us," and they shall in all ournecessity
be "ministering spirits:'' in hunger and thirst (as Luther is bold to
speak) they shall be butlers and cooks unto us as here to Christ. It is
not said of these glorious angels, as it was in the former chapter, of
God's Holy Spirit, that they descended on Christ, for they had
already pitched their tents about him, ever ready to minister unto
him : and therefore let us pray with the Church : " Everlasting God,
•which hast ordered and constituted the services of all angels and
men in a wonderful order, mercifully grant, that they which always
do thee service in heaven, may by thy appointment succor and de-
fend us on earth, through Jesus Christ our Lord."
THE EPISTLE.
1 Thess. iv. 1. — "TFc beseech you brethren, and exhort you by the
Lord Jesus, that ye increase more and more,'' ^"C.
This Epistle to the Thes- f Congratulation for their constant faith,
1 . 1 .1 X in the three lormer chapters,
salonians, hath two-< ^ , . ,, ,.^ • i •
. . , ^ Exhortation to godly lite, contained in
principal parts: a , ^ i .,
^ ^ ^ L the two latter.
In the first part, St. Paul, Silvanus, and Timothy gave God
hearty thanks, for that the Thessalonians had received the Gospel
in such sort, that they " wore examples not only to those of Achaia,
and Macedonia," but also to Christians in all quarters; and this
may teach all men, pastors especially, to rejoice for the good suc-
cess of the Gospel, as also sometimes to commend and encourage
their auditors in that they do well ; and it is the people's duty to
use this commendation, as a spur to virtue, not a stirrup to pride.
In the second, they desire the Thessalonians earnestly, to continue
still according to their good beginnings, adding further (as St. Peter
speaks,) unto their faith virtue ; part of which exhortation is the
Scripture read :
' Manner, verso 1. " Wc beseech you brethren," &c., en-
treating thorn lovely, " brethren ;" and lowly, " we
beseech you ;" yet adjuring them stoutly, " by the
Lord Jesus."
Matter, " that ye increase more and more, following
that which is good ;" " possess youi'sclves in holiness
and honour," verse 4, and forsaking that -which is evil :
unto yourselves, "abstain from fornication," verse 3,
and from " the lusts of concupiscence," verso 5 ; unto
others, "let no man oppressor defraud his brother in
bargaining," verse G.
Wherein observe the
THE SECOND SUNDAY IN LENT. 887
r Author
of our
All which is pros- | calling,
scd here by reasons
taken from the
r Written, verse 3.
''Outwardly, Preached, accord-
r Command- by his < ing to that which
ing holi- j word is wa-itten, verse
ness, I i^ 1, 2. _
Inward, by the good motions of
i^ his Spirit, verse 8.
(^Punishing uncle.anness, verse 6.
I End of our calling, verse 4 ; " God hath not called us
(^ unto uncleanness, but unto holiness."
"We beseech," f^uT^w^Ef. Out of love desire, not as your betters
enforcing, but as your brethren entreating, yet exhorting by the
Lord Jesus ; as if they shoukl argue thus : If you respect and
reverence Christ, fearing him as Lord, and loving him as Jesus,
suffer our words of exhortation, for we speik from him, and for
him ; he therefore that despiseth our embassage, despiseth not man,
but God.
These two, mildness and boldness of speech, howsoever in their
own nature different, ought notwithstanding to meet in every good
pastor ; in regard of himself, mildness is amiable ; for that is Paul's
precept, "improve, rebuke, with all long suffering:" but in regard
of Christ's whose errand he doth, all boldness is necessary ; for that
is Paul's practice, "preaching the kingdom of God, and teaching
the things which concern the Lord Jesus Christ with all boldness
of speech." Hereby w^e may learn to distinguish between good
and bad teachers : if good, " they beseech as brethren, and exhort
by the Lord Jesus ;" if bad, they domineer over the faith of their
hearers, obtruding their own inventions upon the people, teaching
for doctrines the traditions of men : instead of the prophet's edict,
" thus saith the Lord," and " Paul's exhorting and commanding by
Jesus Christ," they thunder out, "I wish it, I command it:" their
will is placed instead of reason : or as Constantius, that Arian
emperor, " What I will, is Canon law." The people must believe
as the Church, and the Church as the Pope, and the Pope as he
list. And as the great Pope cannot err, so the schismatical pope-
ling will not err ; both are tyrants over their brethren in a different
degree ; for that which is effected by the one, is affected by the
other.
" That ye increase more and more." There is always in Chris-
tianity to ■koicibv, a furthermore. The motto of Charles the Pifth,
plus ultra, fits every man : in God's way not to go forward, is to go
backward. " He who says, 'I have done enough,' is deficient."
A Christian must not be like Hezekiah's sun that went backward,
nor like Joshua's sun that stood still, but David's sun, that like a
388 THE OFFICIAL CALENDAR OF THE CHURCH.
bridegroom comes out of liis chamber, and as a champion rejoiceth
to run his race. As then heretofore we did heap sin upon sin,
drawing the threads thereof so big, so long, till we made them cords
of vanity, and after wreathed these cords until they became cart
ropes of iniquities ; so now being called unto sanctification and
holiness, let us increase more and more, from faith to faith, from
virtue to virtue, saying, with Paul, "■ I count not myself perfect,"
&c. ; "but one thing I do, I forget that which is behind, and endea-
vour myself to that which is before, following hard toward the
mark for the price of the high calling of God in Christ Jesus." As
it is said of Origen, that he did excel others in all he wrote, but
himself in his notes upon the Canticles, so we must earnestly con-
tend to pass all others, and at the last to go beyond ourselves in
holy conversation and pureness of life ; like Paulinus, of whom St.
Jerome, " In the first chapters thou surpassest others, in the latter
thyself."
" How we ought to walk." Good works then are necessary to
salvation, albeit not necessary to justification, I say required neces-
sarily.
'God, that we may do the will of our Father in
heaven, and by this our light, occasion others
to glorify him also, Matt. v. 16.
In respect of <( Our neighbours, to witness our faith unto them,
as also to win them unto Christ.
Ourselves, to quiet our conscience, 1 Tim. i. 19,
and to make our election sure, 2 Pet. i. 10.
This doctrine Protestant divines avowed ever, as the Church of
England in our Confession, Art. 12, the Church of Saxony ; the
Confession exhibited at Augusta to Charles the Fifth, Anno 1530,
and after explained at Worms, Anno 1540, Luther, Com. Epist. ad
Galat. c. 5, V. 6 ; Philip Melancthon, in his Common Places and
Catechism, tit. de bonis operibus, sect, causoe hortantes ad bene
operandum ; Jewel, in his Apology, Calvin, in his Institution, Chem-
nitius, in his Examination of the Tridentine Council, Zanchius and
others in their commentaries upon this text.
It is then a forged imputation, (our adversary, Bellarmine, being
witness,) that our Gospel is carnal, and the beaten highway to epi-
curism ; so that we take up the words of Augustine, "No man thus
understands the matter, but he that wants understanding." We
say that good works make faith fat, and without holiness it is im-
possible to see God. Indeed we dare not compare with the Papists
THE SECOND SUNDAY IN LENT. 389
in their meritorious butchering of princes, in their unclean chastity,
drunken fasts, uncharitable charity, selling heaven unto the rich,
and denying it unto the poor for want of money ; but in all duties
of religion and honesty, we dare justify ourselves in comparison of
them unto the whole world, though hereby we do not justify our-
selves before God.
" That every one should know how to keep his vessel in holiness
and honour." First know to keep by the word, and then to keep
according to the word : " Wherewith shall a young man cleanse his
way ? even by ruling himself after thy word."
" His vessel." To Avit, his body, which is a vessel of honour in
God's house, yea, the temple of the Holy Ghost : if then we must
keep the material temple clean, much more the mystical. Or, your
vessel, that is, your wife ; for albeit Christians of all sexes and
sorts may marry, 1 Cor. vii. 2, yet the bed must be undefilcd, Heb.
xiii. 4. Doting love is dishonest in a man even toward his own
wife : lust of intemperate concupiscence in marriage is a kind of
adultery, saith Ambrose. The Gentiles used to sin much in this
kind, but it is because they knew not God ; but we know what com-
mandments we gave you by our Lord Jesus, and therefore possess
your vessels in holiness and honour, and not in the lust of con-
cupiscence.
Now because filthy lust dishonours and pollutes our vessels espe-
cially, St. Paul would have us abstain from fornication in every
kind ; for although it seemeth a paradise to the desire, yet it is a
purgatory to the purse, and an hell to the soul, and that which may
move the wanton most, a sin against his own body. Dost thou then
love thy flesh ? abstain from fornication, for it is a rottenness to
the bones : dost thou love thy soul ? abstain from fornication, for it
is dishonest : dost thou love thy credit ? abstain from fornication,
for it is dishonourable : this heat is an internal fire, whose fuel is
fulness of bread, and abundance of idleness ; evil communicating the
sparks, infamy the smoke, pollution, ashes, end, hell. See before
9th commandment, and after Gospel Dom. 15, post Trinit.
" Tu praeceps ad mortis Iter, tu janua lethl,
Coi'pora commaculans, animas In tartara mergis."
Thy journey leads thee headlong to the tomb,
The gates of death their victim's name enroll,
Thy body grievous evils doth enwomb,
And, worst of all, thy courses damn thy soul.
" That no man oppress and defraud his brother in bargaining."
890 THE OFFICIAL CALENDAR OF THE CHURCH.
Some considering what went before, and what after, have construed
this of adultery, that no man defraud his brother in bargaining with
his wife for this business, and the words, (as Theophylact and
Cajetan think,) may bear this sense; forasmuch as adulterers, if
they be great men, oppress violently their brethren, as David his
servant Uriah ; if mean, they circumvent them cunningly, for that
in adultery two sins at the least are bound together, concupiscence
and cozenage : nay, this sin is a monster of many heads, it receiveth
all kinds of vice ; for the general word peccare, is properly to com-
mit adultery. Quasi pellicare, i. e. cum pellice coire.
Others expound this of avarice more fitly, referring oppression to
violent and open injury ; " Do not the rich oppress you by tyranny ?"
James ii. 6, fraud to secret and sly deceit ; " They lay wait as he
that setteth snares : as a cage is full of birds, so are their houses
full of deceit, thereby they are waxen rich and great.'' Jer. v. 26.
Now then if plain dealing and kind carriage towards our brethren
be parts of sactification, it is an infallible demonstration, that the
more cruel and crafty men are, the less religious and holy : for if it
be a sin to wrong a stranger, although a Mohammetan, or a Jew,
then it is a double sin to defraud a brother, a Christian neighbour
of our acquaintance : for so Paul reasoneth here from the less to
the greater ; if we must do good unto all, especially to those of the
household of faith.
"For this is the will of God, even your holiness." To wit, his
revealed will, voluntas signi, manifested in his word, which is holy,
commanding as well in the Gospel, as in the law, that we be holy
as he is holy. God the Father at the first created us according to
his own likeness. Gen. i. 26, that is, righteousness and true holi-
ness, Ephes. iv. 24. When this image was defaced, it pleased God
the Son to restore it again, creating us anew to good works, Ephes.
ii. 10. And that we may now possess our vessels in honour and
holiness, God the Holy Ghost is given unto us, helping our infirmi-
ties, and teaching us how to serve God in holiness and righteousness
all the days of our life : sanctification then is the will of God the
Father, Son, and Holy Ghost.
It is God's absolute command, that the very sum of all his strict
law ; but to win further obedience, Paul useth a more gracious
term, will ; insinuating that every child should be most ready to do
the will of his father : and therefore we must first learn what is his
most acceptable will, and then endeavour that it may be done on
earth as it is in heaven : for none shall enter into God's kingdom,
but such as do God's will, Matt. vii. 21.
THE SECOND SUNDAY IN LENT. 391
If all our time that remaineth in the flesh, ought to be spent, not
after the lust of men, but after the will of God ; much more his
holy day, when we meet in his holy temple, to call upon his holy
name, to be made partakers of his holy sacraments, and holy word.
Holy things are for holy persons ; a pearl must not be cast before
swine, nor that which is sanctified given to dogs.
As God enjoineth holiness by the word written, so likewise by
the word preached, according to that which is written, verse 2, " Ye
know what commandments we gave you by the Lord Jesus." " For
I have received of the Lord, that which I have delivered unto you."
" Ye have received of us how ye ought to walk," verse 1. "Ye
know what commandments we gave you," verse 2. " We have told
you before time, and testified," verse 6. Albeit the Thessalonians
abounded in faith and knowledge, ^et Paul thinketh it not unfit to
repeat the same lessons again and again : so likewise St. Peter, " I
will not be negligent to put you always in remembrance of these
things, though ye have knowledge, and be established in the present
truth." And so Bishop Latimer in his ultimum vale to the court,
protested openly, that if he should say nothing else three or four
hours together but only the bare words of his text, " beware of covet-
ousness, beware of covetousness," his sermon might be reputed wit-
less, yet not needless. If all the world were paradise, the sower once
might sow for all ; or if he were like the land of the Albonoyses, he
need but once to till in three years ; or if it were so fertile as some
soil is said, under the northern pole, he might sow in the morning,
and reap at evening. But since Adam's fall the ground is full of
thorns. Gen. iii., and some seed usually falleth among thorns. Matt,
xiii., and much grain is cast upon the highway, which is either
trampled away by the vulgar tract of the world, or washed away by
the common stream of the time, or else stolen away by the birds of
the air, that is, as Christ expounds himself, by Satan the prince of the
air : it is therefore commendable for the speaker, and profitable for
the hearer, that the same thing be preached and pressed often ;
I say, that the same seed be sown in season, and out of season, 2
Tim. iv. verse 2.
And in truth, all our sermons are nothing else but rehearsals of
that old Spital sermon, (as it were) preached by God himself to
decayed Adam and Eve, Gen. iii. 15. For first, all that is said by
Christ and his blessed Apostles in the New Testament, is summarily
nothing else, but a repetition and explanation of that one prophecy,
"The seed of the woman shall bruise the head of the serpent."
The primitive fathers, who flourished as yet while the blood of
392 THE OFFICIAL CALENDAR OF THE CHURCH.
Christ was warm, Ignatius, Arcopagita, Clement, Polycarpus, and
others, were disciples unto Christ's disciples, as Irenaeus writes, lib.
3, cap. 3.
After these succeeded other doctors as the salt of tlic earth and
light of the world, whereof some construed the Scripture literally,
as Jerome ; others allegorically, as Origen ; others morally, as Gre-
gory the Great ; others pathetically, as Chrysostom ; others dogma-
tically, as Augustine ; all of them (as worthy Melancthon is bold to
deliver,) in the main articles of religion, apostolically.
Then in another rank marched immediately the school authors,
whose crotchets are nothing else but a descant upon the plain song
of the fathers : and therefore Peter Lombard, their grand captain,
is styled Magister scntentiarum the compiler of the father's axioms ;
and Thomas is termed by Tritenhemius, another Augustine ; and it
is an usual adage in the school, that the soul of Augustine was
pythagorically transfused into the corpse of Aquin ; as Zeno said,
rhetoric is like the hand open, and logic like the fist shut, as Gale-
ottus Martius said, " Hebrew is Chalde augmented, and Chalde
Hebrew curtailed." And as one said, galloping is nothing else but
a lofty amble, and an amble nothing else but a soft gallop : so the
father is a large schoolman, and the schoolman a short father : the
one doth fly out, and as it were gallop in the large fields of common
places, the other as it Averc amble in the strict terms of argument ;
the one so plain as the palm, the other so knotty as the fist.
As Augustine wrote of his bastard Adeodatus ; " I have nothing
in that boy except sin," so the schoolmen may confess of their
treatises (which are their children, as Syncsius called his orations)
that there is nothing in them of their own but only that which is
bad ; all the good stuff is the fathers, (if I may so speak,) but the
curious snipping and pincking is their own. I might here mention
the scribbling friar, a middling divine between a father and a school-
man, ape to both ; but as some imitated Pompcy the Great in scratch-
ing his head with one finger ; and as some Philip Melancthon in his
stammering speech, and others Sir Thomas More in wearing his
gown on one shoulder ; even so the friar, as an horsc-lccch, did only
suck the corrupt blood out of the school vein, and spider-like, gather
poison out of the father's sweet flowers.
To come nearer home : universities in this last age be nothing
else but the old schools new plastered, and our divinity professors
are reformed Catholics, as Zanchius is termed usually the refined
Thomist ; Melancthon the perspicuous schoolman ; Luther, I think,
may challenge the style of our countryman Bacon, Doctor rcsolutus ;
THE SECOND SUNDAY IN LENT. 393
and the Jesuit is a moth-eaten schoolman in a new print and fair
cover: the difference between them is only this, as Bonamicus once
wittily ; the schoolman is philosophical in his theology, whereas the
Jesuit is theological in his philosophy : but in the main matters, as
one said of Cimnell, that it is bread upon bread ; so Ludovicus,
Molina, Gregorius de Valentia, Franciscus Suarez, and others of the
Jesuitical order in their explication, commentaries, and disputations
upon Aquinas, are nothing else as it were but Thomas upon Thomas.
Thus in all ages, (as you see,) the whole course of divinity is
nothing else but a rehearsal of one sermon only, " the seed of the
Avoman," &c., and therefore Paul had just cause to repeat the same
doctrine to the Thessalonians here, " ye have received of us how to
walk, &c., ye know what commandments, &c., as we have told you
before," &c.
He therefore that despiseth, despiseth not man, but God. This
argument is a conclusion of the former reasons, enforcing them all.
It is not I, Paul, that exhorts you, but Christ, and Christ is not only
man, but also God ; he that wills sanctification is God, he that is
avenger of fornication and covetousness is God, he that calls unto
this holiness is God : he therefore that despiseth our admonitions
in this case, despiseth not man, but God ; God the Father, who
created us in holiness, God the Son, who renewed us unto holiness.
God the Holy Ghost, proceeding from the Father and the Son, to
keep us in true holiness.
It is a great sin to despise man, Isaiah xxxiii. 1, a greater sin
to despise the Messengers of God ; " He that despiseth you, saith
Christ, despiseth me:" but it is the greatest sin to despise God
himself ; " For if they escaped not, which refused him that spake
on earth, how shall we escape, if we turn away from him that
speaketh from Heaven ?" "I will honour them, saith the Lord, that
honour me," but they that despise me shall be despised: if one man
trespass another, the Judge shall judge it; but if a man offend
God, who shall plead for him ? all his adversaries shall be destroyed,
and out of Heaven shall he thunder upon them : as Paul in this
text, " he is an avenger of such things." If God then despise those
who neglect him, all the rest of their time shall be spent in heaping
up wrath against the day of wrath.
But how doth our Apostle prove this proposition, '-^ he that de-
spiseth, despiseth not man, but God?" because, saith he, "God
hath sent his holy Spirit among you.'' There be two readings of
these words, d^ ^^ta?, and «v {.^lac : if we translate with the vulgar
Latin, Marlorat, Beza, God hath given us his holy Spirit, then
27
o9-l THE OFFICIAL CALENDAR OF THE CHURCH.
Paul's argument is framed thus: he that despiseth us, despiseth not
man, but God ; for we write not of our own authority, but as in-
spired by the blessed Spirit, which is God. If we read with our
Church, according to the best copies among you, then Paul argueth
after this sort : God hath sent his holy Spirit among you for this
end, that you may discern sanctification to be his will. His Spirit
is our helper, Rom. ii. 26, our comforter, John xiv. 16, our teacher,
1 Epist. of John ii. 27, and therefore "quench not the spirit:" no
man can extinguish the spirit, but the wicked endeavour so far as
they can, to put it out, and so they be said to quench the spirit, as
to crucify Christ again, not actually, but intentionally. Or as
others expound that text, the wicked are said to quench the spirit,
in that they quench the gifts of the Spirit ; a metaphor taken from
fire, which is put out, either by casting on water, or taking away
the wood ; and so quench the fervour of God's holy Spirit with our
dirty sin, fornication and avarice ; the body is the soul's house, the
soul the Spirit's house ; fornication pollutes the body ; covetousness,
which make us dote on the world's muck, defileth the soul ; this
puddle then must needs extinguish God's holy fire within us.
Again, we lessen this heat by taking the fuel away, neglecting good
motions, and the means to cherish these motions ; hearing of the
sacred word, receiving of the blessed Sacraments, hearty prayer,
holy devotion, are the bellows to blow the coals, and increase the
sparks of God's heavenly graces : he therefore that stops his ears
and hardens his heart, when the Preachers exhort by the Lord
Jesus, he that regardeth little the word and will of God command-
ing sanctification, ho that will not possess his vessel in honour and
holiness, he that oppresseth or defraudeth his brother in bargaining,
what doth he but quench the spirit, despising not man, but God, a
beseeching God, a God that rather wills than commands, a God
that calls unto holiness, an avenging God, a God that dwells (as it
were like an inmate) with him, a God that useth all means for his
good in this life, that he may increase more and more ; for his glory
in the next, that he may rest upon his holy hill for evermore ?
Whereas it is objected, if the blessed spirit dwell with us, and
preach in our hearts, what need we read the Scriptures, and hear
so many sermons and exhortations ? Answer is made, that the
spirit doth not always work immediately, but by the Word and
Sacraments mediately, lex est lux ; God's law is a light, by which
the Holy Ghost enlighteneth us, in itself the letter is dead, but the
Spirit giveth life : for as Augustine like himself most judiciously,
the children of God are led by the Spirit of God : "So that they
THE SECOND SUNDAY IN LENT. 395
do what they should, and when they have done it, they give thanks
to Him, by whom they were led ; for they are led that they may
act, not that they may do nothing ; and what they ought to do is
shown to them, that when they do it as it should be done, i. c. with
delight and of choice, they may rejoice that they have received the
sweetness of righteousness, which the Lord has given, that His earth
should give forth its fruit.''
It is true, none shall be lost but the children of perdition : yet
God saith to the watchman by the mouth of his Prophet, " If thou
givest not the wicked warning, nor speakest to admonish him of his
wicked way, that he may live, the same wicked shall die in his ini-
quity, but his blood will I require at thy hand :" for seeing God will
that all men shall be saved, and come unto the knowledge of the
truth, it is our duty to beseech them as brethren, and exhort them
by the Lord Jesus, that they may increase more and more ; lest
they themselves be lost, or destroy others.
This is God's revealed will, which appertaineth unto us : as for
his secret will, we must leave that to himself, Deut. xxix. 29. To
determine who shall be saved, or who shall be damned is not judi-
cium luti, sed figuli, not belonging to the clay, but to the potter, in
whose power it is to make of the same lump one vessel to honour,
and another unto dishonour. It is the Pastor's duty to beseech
and exhort, it is the people's duty to suffer the words of exhorta-
tion, and therefore seeing ye have received of us how ye ought to
walk, seeing ye know what is the commandment and will of God,
seeing the holy Spirit is sent among you for this end, that ye keep
your vessels in holiness and honour, " he that despiseth, despiseth
not man, but God ;" and God, as it followeth in the propounded
method to be considered, is an avenger of all such things.
If neither the Preachers of God in exhorting, nor the goodness
of God in calling, nor the will of God in commanding, nor the
Spirit of God in moving, can prevail with you, then tremble at his
judgments, he is an avenger of fornicators and oppressors,
/l. By withdrawing from them his
And that two ways especially : <^o -r. • ' ^ ^ • ^
•^ ^ "^ jZ. ±>y pouring upon them his heavy
(^ judgments.
The wicked in grieving his spirit lose the spirit, and then the
foul fiend possesseth them, and makes them work all uncleanness
even with greediness, Ephes. iv. 19.
Seneca divinely, <' The Holy Spirit dwells in us, as He is affected
396 THE OFFICIAL CALENDAK OF THE CHURCH.
by US SO does He affect us:" the blessed Spirit is sent to dwell
among you, but if any man entertain not the Holy Ghost as a holy
guest, Almighty God will take his spirit from him, and that unclean
spirit taking unto him seven others worse than himself will enter in
and dwell there, and the end of that man is worse than the begin-
ning. Matt. xii. 45. " For it is impossible that they which were
once lightened, and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted of the good word of
God, and of the powers of the world to come ; if they fall away,
should be renewed again by repentance, seeing they crucify again
to themselves the Son of God, and make a mock of him." An hard
saying to understand, most hard to undergo.
And this (as the School speaks) is poena damni, the want of good
in the reprobate, who despise God's holy Spirit within them, after
which ensueth always poena sensus, in this life temporal punish-
ment, in the next, eternal ; in this world God rained upon filthy
Sodom and Gomorrha fire and brimstone ; gehennam misit e coelo,
saith Salvianus, he sent hell out of heaven to consume those
people for their uncleanness ; he caused Phineas also to slay Zimbri
and Cosbi in the very act of incontinence ; he suffered a silly seam-
ster with her shears to thrust through Walter a popish Bishop of
Hereford, that would have forced her to folly.
The proverb is true, that the best end of such as shall continue
still in these foul sins, is pox and penury.
" Nuda Venus picta est, nudi pinguntur amores :
Nam quos nuda capit, nudos amittat oportet."
In naked beauty, thriftless Venus reigns,
And naked loves compose her charming trains :
And they, who, in her service, youth and virtue spend,
Naked and abject, meet a fearful end.
Now for " oppression and defrauding our brethren in bargaining,"
it is very remarkable, that God in all the New Testament is called
but once the Lord of Hosts, and that is an avenger of these sins,
" Behold, the hire of the labourers, which have reaped your fields
(which is of you kept back by fraud,) crieth, and the cries of them
that have reaped are entered into the cars of the Lord of Hosts."
Aquin notes in his commentaries upon the text of St. James, that
there be but four kinds of crying sins mentioned in all the Scrip-
tures, according to that old distichon :
" Calamitat in Coelum vox sanguinus et Sodomorum,
' Vox oppressorum, merces retenta laborum."
THE SECOND SUNDAY IN LENT. 397
The workman's dues, the oppressor's wrongs,
The guilt, that to the Sodomite belongs,
The murderer's cruel plot and crimson stain,
These, all, in heaven, an audience obtain.
Three of these four are crying against the covetous wretch, as
being an open oppressor, a secret defrauder, both open and secret
murderer ; for when his poor brother shall starve for want of food
and clothes, is he not accessory to his death, if not principal ? and
therefore the clamors of many poor debtors in the dungeon, of many
poor labourers in the field, of many poor neighbours crying and
dying in the streets, enter into the ears of the Lord, who being
Lord of hosts, hath innumerable soldiers ever ready to fight against
them that fight against him and his ; and so we read that an host of
frogs discomfited oppressing Pharaoh, that an host of lice devoured
cruel Herod, that an host of rats eat up covetous Hanno : but the
magistrates are God's especial lieutenants in this battle, and there-
fore by God's appointment, Jehu King of Israel brake Jezebel's
neck, for taking away Naboth's wife, that Ahab her husband might
enjoy his vineyard, 1 Kings xxi., and Catellus, a British king, hanged
up all oppressors of the poor, for example : King Edward, commonly
called good King Edward, banished them all his lands. And albeit
sometimes the great thieves hang up the little thieves, as Diogenes
unhappily, yet God at his general assize will avenge these things,
when as he shall say to such as omitted only the works of mercy,
much more to such as have committed acts of cruelty, " depart from
me ye cursed into everlasting fire, prepared for the devil and his
angels." What then shall the muck- worm gain by purchasing an
earthly lordship, and losing an heavenly kingdom ? What shall the
fornicator get, enduring an ocean of torture for a drop of pleasure?
••' Momentaneum est, quod delectat ; eternum quod cruciat:" the
pleasure is short, the pain eternal. Gregor. 0 that men would for-
get the beginning, and only belioli the end of these delights, and
consider here with our Apostle, that " God is an avenger of such
things."
It is written of Lysimachus, that having his city besieged, and
himself, together with his whole army, being in extreme danger of
perishing by thirst, in exchange of a cup of cold water, he delivered
up the keys of his city to his enemy, which cold comfort he had no
sooner tasted, but his tongue betrayed the grief of his heart, saying :
" 0 that in lieu of so momentary a pleasure, I should be made of a
sovereign a servant, of a king a captive !" 0 that every sinner
398 THE OFFICIAL CALENDAR OF THE CHURCH.
would apply tins, and meditate with Jerome, " The pleasure of for-
nication is short, but the pain of the fornicator is perpetual."
"God hath not called us unto uncleanness, but unto holiness."
Every man must continue in that calling, whereunto he is called ;
and therefore seeing we are called to be saints, and have escaped
from the filthiness of the world, through the knowledge of the Lord,
and of the Saviour Jesus Christ, we may not with the sow return to
the mire, nor with the dog to the vomit, and therefore let us pray
with the Church ; "Almighty God which dost see that we have no
power of ourselves to help ourselves ; keep thou us both outwardly
in body, and inwardly in soul, that we may be defended from all
adversity, which may haj^pen to the body, and from all evil thoughts
which may assault and hurt the soul, through Jesus Christ," &c.
THE GOSPEL.
Matt. xv. 21. — " Jesus went thetice, and departed into the coasts of
Tyre and Sidon : and behold a ivoman of Canaan" ^e.
T ^, . n 1 r works of Christ f Justice.
In this one Gospel J <^ , ^
observe two great j ^ y
^ virtues of a Christian } ^
ove.
All the ways of God are mercy and truth ; the two pillars of
his kingdom are justice in punishing, and mercifulness in giving
grace, forgiving sin. Christ here showeth his justice in leaving the
most ungrateful Jews, and coming into Tyrus and Sidon, countries of
the Gentiles ; and this should terrify us, in that our unthankfulness
hath worthily deserved that Christ should depart from our coasts
in some new found land, taking his word from us, and bestowing it
upon a people, that will bring forth better fruit thereof.
Christ's mercy doth appear, first, generally, towards all the Gen-
tiles in making them his people who were no people, a favour in
other ages unknown to the sons of men, as it is now revealed unto
his holy Apostles and preachers by the Spirit, that the Gentiles
also should be inheritors, and of the same body, and partakers of
God's promise in Christ by the Gospel ; more particularly towards
this Canaanite woman, in hearing her prayers and helping her
THE SECOND SUNDAY IN LENT. 399
child : and this may comfort us, in that the Lord over all, is rich
unto all them that call upon him.
The two chief virtues of a Christian are faith and love, both are
most'eminent in this woman ; her faith is such as that our Evange-
list reports it with' an ecce, " behold a woman of Canaan ;" it is
strange that a woman, and not a Jew, but a Gentile, and among all
the Gentiles of the most accursed and wicked nation, a Canaanite,
should have such a measure of faith, as to conquer not only the
world, but also the lord of the world : for, whereas it was showed in
the Gospel appointed for last Sunday, that Christ in a duel overcame
the devil : it is said in the Gospel for this Sunday, that a silly wo-
man overcame Christ, not by force, but by faith.
" Have mercy on me, 0 Lord, thou Son of David." These words
intimate Christ's oflBce, natures, and person ; have mercy, shows his
office, for he came to preach good tidings unto the poor, to bind up
the broken hearted, to comfort all that mourn, to visit and redeem
his people: the word Lord his divine virtue: Son of David, his
human ; both together, one Christ, not by confusion of substance,
but by unity of person : this preamble then insinuates her faith to
be sound, in that she went not for help to Beelzebub, as Ahaziah,
nor to witches as Saul ; nor to Christ's Apostles, as the father of
the lunatic child, Matt. xvii. 16 ; but she came and cried unto the
Messiah himself, believing that he was able to help, because the
Lord ; and willing, because the Son of David. See before, Gospel
Sunday after Christmas.
„ , .,, f fruit thereof, verses 22, 23, 24, 25, 26, 27.
Her faith ap- r-r, i ,/r\ ^ • a
1 , / , ( Parol : " 0 woman great is thy
pears also to be ^ , ,. p.,, ,, o ./
commendation J laith.
of Christ 1 Real : " Her daughter was made
1 whole even the same time."
/'I. Discreet.
The principal fruits of her faith here mentioned y^' -p,
are worshipping and praying, and that is commend- <^o" tt it'
ed in four respects, as being J' p , *
Her devotion was discreet in regard of matter and manner. For
matter ; in praying for that only which was most fit for her to beg,
and Christ to give, to wit, mercy, miserere ; this is her total sum,
Mercy good Lord, Lord help. The philosopher said truly, that a
wise man ever begins at the end ; and therefore this woman was
very wise to begin her prayer with that which is the end of
great by the
400 [the official calendar of the church.
praying, " Have mercy on me good Lord." Christ is faithful and
cannot deny himself, saith Paul ; the which text is wittily glossed ;
if we desire Avorldly wealth, he may deny, for that is not himself ; if
we desire revenge, he may deny, for that is not himself: if we de-
sire preferment, he may deny, for that is not himself; but if we
desire mercy, then he cannot deny, for that is himself. " Thou, 0
God, art my refuge and my mercy ;" the Father of mercies, and
therefore he cannot deny himself. Lord I do not allege my merit,
but expect and only respect thy mercy.
Again, she was discreet for the manner, using not so much bab-
bling of the mouth as devotion of the mind ; her petition was a very
brief, containing an ocean of matter in a little current of speech,
••have mercy on me. Lord help me." Lycurgus enjoined the people
to offer little sacrifices unto their gods ; for, saith he, they respect
more the inward affection than the outward action ; a rule which
our Master Christ hath given us in the sixth of Matt., "When ye
pray, use not much babbling;" a word is enough to the wise, more
than enough to a friend. Almighty God is wisdom itself, knowing
our need, mercy itself, and hears the very groans of his servants,
albeit they be not expressed and uttered distinctly : this woman
therefore dealt discreetly considering the person of Christ, and
shortness of time, and inconvenience of place, to beg in a few words,
have mercy on me.
2. Her praying was earnest and fervent : it is said in the text
twice, that she cried, and this cry was not so much the lifting up
of her voice, as of her heart ; of which kind of cry, God said unto
Moses, Exod. xiv. 15, " Wherefore criest thou unto me?" So David
in his Psalms often, " I cried unto the Lord, and called upon him
with my whole heart." So Paul, " I will pray with the spirit, I
will pray with understanding also." See before Magnificat.
3. She was humble in her devotion, holding this opinion, that
we cannot attribute too much unto God, nor too little unto our-
selves : and therefore though Christ called her dog, she called him
Lord, extolling him who did extenuate her, and so Christ regarding
the lowliness of his handmaid, calls her no more dog, but woman ;
and whereas at the first he did answer nothing, at the last he
granted everything that she desired: " 0 woman, be it unto thee
even as thou wilt."
4. She was constant in her suit, not discouraged either with
Christ's denial or delay, but continually followed him and his, until
herself was heard, and her daughter healed. Christ, for the greater
manifestation of her faith and patience, made three great stops in
THE SECOND SUNDAY IN LENT. 401
granting her request. First, he doth neglect her, answering not a
word, verse 23. Then deny her, verse 24 ; "I am not sent but to
the lost sheep of the house of Israel." Thirdly, reproach her, as
she might happily construe him : " It is not meet to take the child-
ren's bread, and cast it to dogs." And yet her faith was so strong,
that she takes a good hint by Christ's worst word, and entangles
him, as it were, in his own saying ; truth, Lord, I am a dog, and
therefore I will do like a dog, never depart from my master's heels
until I am rewarded. A spaniel will quest, when he doth espie
game ; neither can I hold my peace when I see such advantage ;
the dog will soon cure the sore which he can lick with his tongue :
give me leave to speak then, 0 Lord ; I am no Jew, and therefore
because no child, I look for no bread, but yet as a dog I may well
expect ''crumbs from my master's table;" albeit your greatest
miracles and mercies are for the Jews, your own countrymen and
peculiar people, yet you may well act a little miracle, cast out one
devil, show a small favour to me who am a Canaanite ; I crave not
a loaf, I beg only fragments, one crumb, one dram of thy mercy :
" Lord help me."
It is well observed, that Satan assaults our faith and hope with
these two suggestions especially : first, that in regard of our mani-
fold sins and iniquity, we be most unworthy to receive any favour
from God : secondly, that howsoever we serve God in holiness and
righteousness all the days of our life, yet happily we do not belong
to the number of God's elect : he doth pass by many notable men,
as Augustus, Cato, Socrates, and elects Magdalen, an harlot, Mat-
thew, a publican, Zaccheus, an oppressor, yea, the thief upon the
cross. This woman is assaulted here with these two temptations :
in that Christ at the first answered nothing, and after compared
her to a dog ; she might imagine that she was no way worthy to
receive comfort. Secondly, she might fear that she did not apper-
tain to God's election, because the Saviour of the world said, " I
am not sent but to the lost sheep of Israel," and yet her faith is so
great, that the more she feels her own misery, the more she seeks
after Christ's mercy ; so we must say with Paul, if at any time we
fall into the like temptation, " where sin aboundeth, there grace
aboundeth much more ;" for our sins in regard of themselves are
finite, but the grace of God is infinite : rob not then God of his
glory, make not his goodness less than thy wickedness ; howsoever
thou be not so faithful as Abraham, so patient as Job, so penitent
as David, yet cease not to cry with this woman, " 0 Lord, thou Son
of David, have mercy on me."
402 THE OFFICIAL CALENDAR OF THE CHURCH.
If the common enemy shall besiege the castle of our comfort with
that other suggestion, as that the number of God's elect children is
small, some few lost sheep of Israel, a little flock, then answer with
this woman here, that the crumbs of God's mercy belong to the
Gentiles as well as to the Jews ; and with Paul, that all believers
are Israelites : and with Augustine, that all faithful heathen are
more Israel than Israel itself ; that the promises of God touching
our salvation are general, as Rom. x. 12 ; " He that is Lord over
all, is rich unto all." And Matt. xi. 28; " Come unto me all ye
that are heavy laden, and I will ease you;" at least indefinite, not
excluding any particular man ; " For God so loved the world, that
he gave his only begotten Son, that whosoever believeth in him
should not perish, but have life everlasting." But I believe and
call upon him : ergo, I am included in the generality, not excluded
elsewhere through any particularity.
For albeit my name be not written in the covenant of grace par-
ticularly, yet grace is offered to me particularly, first in baptism,
then in the Lord's Supper, often in hearing of God's holy word ; so
that except by doubting I cut off myself, I am sure to be concluded
in God's general pardon ; I may not curiously search into his secret
counsel, but I know this to be his revealed will, and therefore my
heart is surely set, so long as I have any being, to call upon him
and cry after him, as the woman of Canaan, " have mercy on me,
0 Lord, thou Son of David." Now the practices of holy men and
women are, as it were, commentaries upon the commandments of
God, and many of them are recorded in sacred history for our
instruction and example, that being compassed about with so great
a cloud of witnesses, we might cast away everything that pressetli
down and the sin that hangeth so fast on, and so run with patience
the race that is set before us.
And surely the Church hath allotted this history for this time,
because religious fasting consists in hearty prayer and unfeigned
humiliation for our sin. This Sunday was called heretofore Domi-
nica reminiscere ; let us therefore remember and learn by this good
woman, how to be devout all the Lent, all the year, praying dis-
creetly, fervently, humbly, constantly, never leaving Christ until
he bless us, until some crumbs of mercy fall from his table.
"His disciples came and besought him." As the snow which
falls upon the mountain being dissolved into water by the beams of
the sun, and descending upon the valley, maketh it give her increase,
but being deprived of the sun's heat, remains congealed and unpro-
fitable ; so such as are in high places, as it were mountains, in court
THE SECOND SUNDAY IN LENT. 403
and country, upon whom the favour of God and the king shine
most, ought not to be frozen in charity, but to have the bowels of
piety and pity melt for the good of their inferior brethren. I will
not here dispute whether the disciples out of love besought Christ,
or only for her importunity, who cried after them and so was trouble-
some to them. Howsoever, it is absurd upon this foundation to
build invocation of angels and saints. It is lawful to pray the
saints living to pray for us, as here we have a pattern, and in the
fifth of St. James a precept, " pray one for another :" but for invo-
cating saints dead, there is neither promise, nor example, nor war-
rant in all God's Holy Bible, which is our light and lantern.
Again, the Romish Church hath canonized many for Saints, who
can be no better than devils ; as Alexander the Third reprehended
some for giving the honour of a Martyr to one that died drunk ;
and as Bellarmine confesseth out of Sulpitius, the people did long
time devoutly celebrate one for a Martyr who was a thief, and after
appeared and told them that he was damned. So the Papists adore
Papias a Millenarian heretic : St. Saunders an open rebel, and
others, who were neither Saints in heaven, nor men on earth, as
St. Christopher, St. George, St. Catharine, Quiriacus, and that
which often makes me merry. Father Parsons, whom Ribadaneira
calls a perpetual Martyr all his life, must be worshipped even of
the secular Priests, as a Saint after his death. See Gospel, Dom.
5, after Easter.
" 0 woman, great is thy faith." 0 is an interjection of marvel-
ing ; but it is a wonder how Christ, who knows all things, should
wonder at anything, how he that gave this faith unto this woman,
should admire this faith in this woman. Answer is made by some,
that Christ did wonder not as God, but as man, in which respect
his experimental knowledge was increased daily. But I think with
other Expositors, that Christ is said here to wonder, as God else-
where, to be compassionate and angry ; not that there is any such
perturbation in God as wrath and anger, but that in punishing he
doth behave himself like one that is angry ; so Christ did wonder
in show, to make us wonder in deed, that he might hereby stir us
up highly, to commend and imitate the great faith of this woman ;
as Augustine pithily, '^^ These words ' 0 woman, great is thy faith,'
are not signs of an ignorant mind, but of a skilful master :" her
faith did not astonish him, but admonish us only for whose learning
they were first spoken, and after written;
And it is worth our further observation, that Christ did not won-
der at the faith of any Jew, but at the faith of the Gentiles only.
404 THE OFFICIAL CALENDAR OF THE CUURCH.
to wit, at tlic faltli of the Centurion, Matt, viii., and at the faith of
this woman in this place ; the reason hereof is plain, because the
Gentiles in old time were strangers from the covenant of promise,
without hope, without God in the world. That all people therefore
should be God's people, is the doing of the Lord, and it ought to be
wonderful in our eyes ; our Saviour here did wonder a little, that
we might wonder much, acknowledging and magnifying his mercy
toward us.
"Woman." After it was once manifest, that she was no longer
an infidel, but a believer, Christ calls her no more dog, but woman.
Hence we may learn to censure men, not as they have been, but as
they are ; when new virtues arise in the place of old vices, highly
to commend them in our styles, as Christ here this woman, " 0
woman, great is thy faith."
It is able to put the very life of religion into the hearts of women,
to see that every little duty of theirs is so well accepted of God,
and remembered in his books, as the little kindness of Rahab in
entertaining the spies of Joshua ; the little meal which the widow
of Sarepta spent upon Elijah ; the little chamber which the Shuna-
mite provided for Elijah ; the little mite which the widow cast into
the treasury ; Mary's box of ointment, the diligence of Martha, the
faith of this woman. And therefore let not them complain too
much of their weakness, nor others condemn too much their wicked-
ness ; let not them complain, either of nature or grace ; not of
nature, for as the Martyr Julitta said, exhorting women to con-
stancy, they be made of the same matter with men, not only flesh
of the flesh, which is weak, but also bone of the bone, which is
strong ; not of grace, " for in Christ Jesus there is neither male
nor female;" though women in regard of their sex be weak, yet
they be strong in the Lord, and in the power of his might, able to
do all things through the help of Christ : so we read that Esther
was renowned for her zeal, Judith for her valour, the Queen of
Saba for her wisdom, Rebecca for her discreet carriage, Sarah for
her obedience, Rachel for her amiableness, and here this woman is
a map of patience and mirror of faith, " 0 woman, great is thv
faith !"
" Great." In comparison, as the disciples' faith is elsewhere
called little ; the disciples' faith was little, considering their great
master ; and this woman's faith was great, considering her little
means of instruction. A little faith, so little as a grain of mustard,
and that implicit, confused, and infolded, is sufficient for some men
at some time, to wit, in the beginning of their conversion, and in
THE SECOND SUNDAY IN LENT. 405
the hour of some grievous temptation ; but where God doth give
greater means, he looks for a greater measure ; where he bestoweth
a greater portion of grace, there he doth expect a greater propor-
tion of goodness. Little faith in this untaught woman was great ;
it was well for her that she was a dwarf in belief ; but in this great
sunshine of the Gospel, it behooveth us to be like Saul, higher than
others bj the shoulders ; it is required of us assuredly, that we go
from virtue to virtue, and grow from faith to faith, &c.
" Thy faith." Christ healed the child through the faith and in-
vocation of the mother : thy great faith hath made thy daughter
whole. Let no man doubt then but that the prayer and faith of our
common mother availethmuch in catechizing and baptizing children.
If the petition of a private mother was so forcible, then undoubtedly
the devotion of the public congregation shall prevail much more :
and indeed this woman is a lively picture of the Church, resembling
her tender care, beseeching Christ daily to take pity on her poor
children, grievously vexed with the devil and his angels.
"Be it unto thee even as thou wilt." In that he saith not, 0
woman, go thy way, thy daughter is well, or the devil is gone out of
thy daughter, as St. Mark reports it, but further, " 0 woman be it
unto thee even as thou wilt ;" observe the power of faith and gra-
ciousness of Christ ; the power of faith, in that all things are pos-
sible to him that believeth ; and the rich mercy of Christ, who is so
good as his word, yea better than his promise : for whereas he said,
''' ask, and ye shall have," this woman asking in faith had more than
she did ask ; for whereas her suit was for one thing, namely that
her child might be made whole, Christ granted her more, " be it unto
thee even as thou wilt." See Gospel, Dom. 19, post. Trinit.
Hitherto concerning the face of this woman. Her love doth ap.
pear, in saying, "Pity me," not "mine," regarding her child's mis-
fortune her own misery, have mercy on me in healing my daughter.
It is said truly, that necessity makes a man pray for himself, but
charity for another ; and in charity the rule is good, the nearer the
dearer : and therefore seeing our children next unto ourselves, and
our wives our other selves, are nearest unto us, it is good reason
we should wish them all good, especially that they may be dispos-
sessed of the devil.
So many sins are so many fiends in every man, and some devils
cannot be cast out but by fasting and prayer. It is our duty to
conjure the spirit of uncleanness, and other foul fiends out of our
children in their young years : "If thou have sons, instruct them,
and hold their neck from their youth." Albeit, this Canaanite did
406 THE OFFICIAL CALENDAR OF THE CHURCH.
suffer patiently wliatsoever Christ and his disciples either said or
did in reproaching her nation, and repelling her suit, yet she could
not endure this one thing, that a devil at her own house should
possess her own child ; mark the parts and passions of her speech.
" 0 Lord, thou Son of David, have mercy," &c., (able, because
' Lord ;' willing, because the * Son of David,' who was the son of a
heathen woman,) "for my daughter is piteously vexed with a
devil ;" it is not a servant, but a daughter ; and not another's child,
but my daughter ; and she is not only troubled, but vexed ; and
that not a little, but piteously ; not with a common devil, but even
with a very devil. See Gospel Dom. 1, post. Epiphan.
THE EPISTLE.
Ephes. v. 1 — •'•' Be ye followers of Crod, as dear children,'' ^^c.
The first words of this chapter agree with the last words of the
former, as a conclusion to the precedent exhortation, " Be courteous
one to another and tender-hearted, forgiving one another, even as
God for Christ's sake forgave you : be ye therefore followers of
God, in giving, in forgiving ; walk in love, even as Christ hath
loved us," &c.
Whom we must imitate, " be ye follow-
ers of God."
T r,- 1 T_ e ^2. Wherefore, because ye are children,
In which observe four ) n .. i , -n ,,
. n y and " dear children,
pomts especially: ^3. Wherein, "in love."
How, " even as Christ hath loved us,
and given himself for us," &c.
r a fact, "Christ hath given himself for us."
Where note -J an effect, "An offering and a sacrifice of a sweet
(^ savour to God."
God is the first and truest exemplar, and therefore to be followed
first of all and most of all : " Ye shall be holy, because I am holy;"
" Be you perfect, as your Father in heaven is perfect ;" " Be ye
merciful, as your Father in heaven is merciful." See Epist. Dom. i.
post Epiphan. and Gospel, Dom. iv. post Trinit.
In imitation two
things are princi-
pally required :
THE THIRD SUNDAY IN LENT. 407
Action, for it is not enough highly to commend
and admire the pattern we propound for
imitation, except we follow it indeed.
Affection, following with a desire to follow, for
it is not enough to forgive, because we cannot
opportunely revenge ; this is not to follow God
in love, for he can as he list crush sinners in
pieces as a potter's vessel, but we must forgive
with a mind to forgive, with a tender heart,
" even as God for Christ's sake forgiveth us."
"As dear children." Imitation doth become two sorts of men
especially, scholars and children: scholars, John xiii. 13. "Ye
call me master and Lord, and herein ye say well : if then I your
Lord and master have washed your feet, ye ought also to wash one
another's feet ; for I have given you an example, that ye should do
even as I have done to you." Children, Matt. v. 44: "Love your
enemies, and bless them that curse you, that ye may be the children
of your Father in heaven." If it be comely and commendable for
natural children, much more for adoptive by grace, to follow the
manners and examples of their most merciful Father, as being not
only children, but dear children. " Dear, because of the likeness
to the Creator ; dearer, because of the features of their regenera-
tion ; dearest, because of their beauty in glorification." Gorran.
The word d^artj^r'oj, signifieth not only dilectum, but diligibilem,
one that induceth another to love him: here then is another argu-
ment included ; the more we follow God, the more God loveth us,
even the nearer the dearer : if ye draw near to God, saith St.
James, he will draw near to you; be ye therefore. followers of God
as children, as dear children, especially because most dear when ye
most imitate.
"And walk in love." We must imitate Christ, not in miracles
but in morals, in his love principally, for that is above all his works ;
he doth not say, talk of love, but walk in love, the whole course of
our living must be loving; all that we do, that we say, must begin,
continue, and end in love : when we run courses without it, every
step is out of the way to God, for God is love ; this our love must
not be dissembling, but "true love," saith St. John, dilectio mera,
saith Martin Luther, an hearty plain working love.
"Even as Christ." It is well observed, that ^^a^wj here doth not
imply an equality, but a quality ; we must love one another as Christ
loved us, as for the manner, not for the measure ; the love of Christ
408 THE OFFICIAL CALENDAR OF THE CHURCH.
passeth all knowledge ; " God so loved the world, that he gave his
only begotten Son," so much as no tongue can tell, or heart con-
ceive how much, as being infinite for greatness and goodness : on
the contrary, man's love is inconstant, weak, mixed with self-love,
yet we must imitate God as dear children ; a little child, though he
cannot tread in the steps of his Father, yet he may walk in the
path of his Father, as Virgil wrote of Ascanius following ^neas :
" sequiturque patrem non passibus sequis."
In like sort we must follow God, albeit we cannot overtake him in
goodness ; we must walk in love, even as Christ loved us, howsoever
we cannot set so great paces as he, for he made for our sake but
one stride from the clouds into the cradle, and but another from
the cross to the crown ; to come from the bosom of his Father into
the womb of his mother, was a wonderful stride ; so was his ascend-
ing from hell to heaven, a very great stride ; we cannot then love
others as much as Christ loved us ; a'ld yet we must walk in love,
run so fast and stride so far as we can ; for if there be first a will-
ing mind, it is accepted according to that a man hath, and not
according to that he hath not.
When a man is delivered from some dangerous and desperate
sickness, he will ever love the very name of the medicine; by
Christ's love men are cured of all their sores, of all their sins, and
therefore let us honour this salve, let us apply this unto others,
which hath done so much good unto ourselves, albeit we cannot
imitate fully, yet let us emulate Christ in his love.
"Loved." Not, but that Christ loveth us now, for he saith, "I
have loved thee with an everlasting love ;" but our Apostle speaks
in this sort, to distinguish his love, wherewith he loveth us now,
from that wherewith he loved us, even while we were his enemies,
as he disputes in the fifth to the Romans, ''For, if when we were
enemies, we were reconciled to God by the death of his Son, much
more being reconciled, we shall be saved by his life."
"Us." That is, all us; "With God there is no respect of per-
sons, he who excepts himself deceives himself." Erasmus. In this
one word is enfolded a double reason, excitiuGi; us to mutual love.
1. He that enjoineth us to love, loved us all first ; " this is my com-
mandment, that ye love one another, as I have loved you." 2.
Christ loveth all those whom he willeth us to love ; it is meet we
should love them heartily, whom God favoureth highly.
" Who gave himself for us." Every word amplifieth his exceeding
love, first, "Who," Christ, God and man. Very God of Very God, in
THE THIRD SUNDAY IN LENT. 409
whom are hidden all the treasures of wisdom and knowledge, the
Lord of Lords, higher than the highest, he it was that loved us,
and so loved us, as that he gave himself for us.
It is said elsewhere, God spared not his own Son, but gave him
for us all to death: how then is it true, that Christ gave himself?
Our Saviour answered in the fifth of St. John, verse 19: "What-
soever the Father doth, the same things also doth the Son." God
in his eternal love decreed to give his own Son for us, and his Son
became obedient unto the death, even the death of the cross. In
the beginning of the book it is written of me, that I should do thj
will, and lo I come to do thy will ; as Paul applieth this unto Christ,
Heb. X. 7. The love then of God the Father doth not extenuate,
but amplify the riches of Christ's mercy, who gave himself for us.
"Gave." This word doth also magnify Christ's love much, he
was not compelled to die, but freely gave himself: '-I lay down my
life," saith he, " No man taketh it from me, I lay it down of myself."
The Father gave the Son, the Son gave himself, Judas betrayed
him, and the Jews crucified him ; in one and the same tradition
(as Augustine notably') God is to be magnified, and man con-
demned ; because God and Christ did that out of love, which Judas
and the Jews out of malice. "Christ gave himself:" that asser-
tion is therefore damnable, that he was a coward in fearing the
natural death of the body, a distracted wretch, in suffering the
spiritual death of the soul, a brand of hell in enduring for a time
the infernal death of both body and soul ; for he did undergo the first
death manfully, and overcome the other triumphantly. I know
Christ did naturally fear death, otherwise he should not have been
affected as an ordinary man : yet he willingly suffered, otherwise
he should not have been so well affected as an ordinary martyr.
See Gospel, Dom. 10 post. Trinit.
" Himself." We are not redeemed with silver and gold; all the
riches of Crassus, of Solomon, or Midas, all the treasures of the
new world, of the whole world, cannot deliver one poor soul, that
will cost more, saith David, every soul being more worth than a
million of worlds ; neither are we saved by the blood of bulls and
beasts, all those legal sacrifices were but figures of this fact, dumb
shows of this tragedy ; not by the merits of any mere man, for a
mediator between God and man must participate both natures, our
mortality, God's immortality; "lest on the one hand, being like
man, he should be far off from God, or on the other, like God and
far off from man : he therefore appeared a mortal among mortals,
and just before God." Aug.
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jSTeithcr by the mediation of saints, for they cannot spare their
oil for our lamps, it is impossible that they should be the propitia-
tion for our sin ; for the propitiation for sin knew no sin ; but all
the saints of God, (Mary not excepted,) were bred in wickedness
and brought forth in iniquity, receiving, not giving palms ; and
therefore the Papists are blasphemous in their absolutions and
prayers, absolving thus, Passio Domini nostri Jcsu Christi, merita
beatissimaj Virginis, et omnium Sanctorum sint tibi in remissionem
peccatorum : "Let the passion of our Lord, the merits of the Blessed
Virgin, and all the saints be to thee imputed for remission of sin :"
and Bellarmine plainly, the foundation of indulgences is the Church
treasure ; the Church treasure consists of Christ's passion, and the
saints' suflferings ; and Eupertus, speaking to the Virgin Mary,
saith, Ecce, vivimus tuis meritis ; " Lo ! we live by thy merits :" and
their Avhole Church doth pray, Maria, mater gratire, Sancta virgo
Dorothea, tua nos virtute bea, cor in nobis novum crea. Bellar.
" Mary, mother of grace, clothe us with thy virtue, create a new
heart in us."
Neither did Almighty God send a glorious angel to redeem the
world ; for behold, he found no steadfastness in his servants, and
laid folly upon his angels ; heaven is not clear in his sight. Again,
blessed angels cannot fitly mediate between the mortal offender and
immortal Judge, because they be not touched with the feeling of
our infirmities ; and therefore, when all other in heaven and earth
failed, Christ so loved us, as that he gave himself for us ; all him-
self, his whole person, body and soul. Godhead and manhood ; as
God he satisfied, as man he suffered, as God and man he saved ;
although his deity could not die, yet in regard of the personal union
of the two natures in Christ, " God is said to have redeemed his
Church Avith his own blood," Acts xx. 28; and 1 Cor. ii. 8, "They
crucified the Lord of glory."
So that as the school speaks out of Augustine, totus Christus,
albeit not totum Christi, was given for us, all Christ, for God and
man is but one Christ.
" Solus homo non hoc unquam prccstaro valebat,
Solus itemque Dcus non hoc prccstaro volebat." — Palladius.
If Christ had been man only, not God, he could not have done
so much for us ; if only God and not man, he Avould not have done
so much for us ; all Christ did die, but all of Christ could not die,
for his Godhead is impassible ; Christ therefore suffered in the flesh,
but if he could have suffered in all, his love surely was such, as that
THE THIRD SUNDAY IN LENT. 411
he Tvould, for he saith, Isaiah v. 4, " What could I have done any
more to my vineyard, that I have not done unto it?"
Hereby have we perceived love, that he laid down his life for us.
" One will scarce die for a righteous man, but yet for a good man, it
may be that one dare die ; but God settcth out his love toward us,
seeing that while we were yet sinners, Christ died for us." What
an unspeakable kindness is it for the King of glory to die for a
wretch, yea, for a worm, and that not a loving worm, but for his
enemy ; for all men sufficiently, for every believer efficiently, who
doth not only believe that Christ so loved us, as that he gave him-
self for us in gross, but more particularly with Paul, Gal. ii. 20,
" who hath loved me, and given himself for me." Read with great
, vehemency these words again, and again, "me," and, "for me."
Practice with thyself, that thoumayest conceive and print this "me"
in thine heart, and apply it to thyself, not doubting but that thou
art of the number of those to whom this ^^'me" doth appertain.
When I feel myself a sinner through Adam's transgression, why
should I not say, that I am made righteous through the righteous-
ness of Christ, especially when I hear that he loved me, and gave
himself for me, even for me the greatest sinner, and least saint :
" You owe your whole life to Jesus Christ, because he gave his life
for yours : being crucified, he endured bitter things, lest you should
endure eternal bitterness. Here speech fails ; even the eye is not
able to convey the mystery of his merit. When, therefore, I give
him all that I am, all that I can do, is it not like the planet giving
to the sun ? Behold the wounds of him who hangs on the cross,
and let him be painted in thy heart who fainted on the cross for
thee." Bernard.
"An offering and a sacrifice." In the law there were two sorts
of oblations unto God ; one gratulatory for the donation of gifts,
another expiatory for the condonation of sins ; a peace-offering, and
a sin-offering ; cj^otj^opa signifieth, as interpreters observe, the first
kind ; Ovcla the latter : in Christ then all sacrifices have their end,
"^ giving himself for us an offering and a sacrifice."
Christ in his life was an offering, in his death a sacrifice ; the
whole course of his life was gratulatory to God in word and deed :
in word, "I give thee thanks, 0 Father, Lord of heaven and earth,
because thou hast hid these things from the wise and men of under-
standing, and hast opened them unto babes." " I thank thee,
Father, because thou hast heard me," John xi. 41 : in deed, " I have
glorified thee on earth, I have finished the work thou gavest me to
do." "Not as I will, but as thou wilt," was often his prayen
412 THE OFFICIAL CALENDAR OF THE CHURCH.
always his practice ; for he was obedient to his Father in all things ;
he was an offering for us all his life, but his death especially Avas a
sacrifice for our sins ; he died for our sins, and was wounded for
our transgressions, and broken for our iniquities. His own self in
his own body bare our wickedness on the cross, that we, being
delivered from sin, should live in righteousness : he gave himself
for us often an eucharistical, once an expiatory sacrifice, doing for
us in the first all that we should do, suffering for us in the second
all that we should suffer, not by identity of the penalty, but by the
dignity of his person.
" To God." Hereby teaching that all sacrifices arc due to God,
and therefore not to be conferred upon false gods or true saints ;
again to signify that God only was to be pleased, his justice only
to be satisfied, in that all sins are committed against him. " Against
thee only have I sinned," saith David, "and done this evil in thy
sight."
'' Of a sweet smelling savour." Almighty God hears all things
without ears, and seeth all things without eyes, and doth all things
without hands ; and yet the Scripture for our infirmity doth speak
grossly, attributing to him hands, and ears, and eyes, and here
smelling, intimating that this sacrifice was acceptable to God, allud-
ing to the sacrifices of the law, the perfume whereof was sweet to
the Lord.
In this word observe the fruit and efficacy of Christ's oblation, in
which and for which all other sacrifices are well accepted : in Christ
alone God is only well pleased ; other offerings, considered in them-
selves, and not respecting this, are noisome to the Lord, Psalm li.
16, Isaiah i. 11, Amos v. 21, Isaiah Ixvi. o.
But such as proceeded out of faith, and had reference to this ob-
lation of Christ, were pleasing to God : Abel by faith offered a
greater sacrifice than Cain ; and by faith Noah built an altar unto
the Lord, and offered burnt offerings upon the altar, and the Lord
smelled a sweet savour.
So the sacrifices of the New Testament are well pleasing to God
by this oblation only ; we are an holy Priesthood to offer up spi-
ritual sacrifices acceptable to God by Jesus Christ: and tliis is the
true reason why the Church in our Liturgy concludes all her de-
votion with this one clause, "Through Jesus Christ our Lord,"
desiring the father of mercy, that he would hear us for his dear
Son's sake ; accepting of our sacrifice for his sacrifice.
If any demand from whence this oblation hath such an efficacy:
St. Paul here doth insinuate, that it proceeds, 1. From the worthi-
THE THIRD SUNDAY IN LENT. 413
ness of the person offering, being of infinite greatness and goodness ;
the blood shed for us, was not the blood of bulls and goats, or
mere human blood, but, as the Scripture speaks in regard of the
personal union, the blood of God, his blood did " cleanse us from all
unrighteousness."
2. From the sacrificer's obedience, giving himself freely, being
obedient unto death, even the death of the Cross, so that this per-
fect obedience did merit perfect remission of sin.
3. From his love, for that is the fulfilling of the law : this sacri-
fice therefore, proceeding out of love to God and man, is a sweet
savour.
4. From his immaculate innocency ; for the priest in the old time
did offer first for his own sins, and then for the sins of the people :
but our Saviour Christ knew no sin, being the Paschal Lamb without
blemish, and so gave himself not for himself, but for us only, that
we might be well accepted of God.
1. Who is the Bishop of our souls ? he that
was sacrificed for us, Christ.
2. What he did offer ? himself, for no other
oblation had been sufiicient.
3. To whom ? to God, who was offended, and
therefore to be appeased.
4. For whom ? for us, all sufficiently, the
believers efficiently.
5. How ? making himself " an offering and
a sacrifice," being the complement of all
legal oblations.
6. The fruit and force, " a sweet savour to
God."
0 most merciful Father, behold thy Son, who did endure this for
my sake ; behold him which hath suffered, and of thy goodness re-
member him for whom he hath suffered ; behold his harmless hands,
and forgive the sin which my harmful hands have committed;
behold his undefiled feet, which never stood in the ways of sinners,
and make my paths perfect in thy tract : behold how his side be-
came bloody, his bowels dry, his sight dim, his countenance pale,
his arms stiff, how his legs hung, and the stream of blessed blood
watered his pierced feet, accept us and our sacrifice for him and
his sacrifice, " who loved us and gave himself for us an offering of a
sweet savour to God."
This text then is a
lively crucifix, where-
in we may behold six ^
points especially :
414 THE OFFICIAL CALENDAR OF THE CHURCH.
Fornication,
" As for fornication," &c. In
these words and the rest unto
the end, St. Paul dehorts his
Ephesians, and in them all
Christians from three faults es-
pecially :
Covetousness,
Le-wdnoss of tono-uc, r. r-^, i ,
„„ . , • . ^ ' ■{ loolish y speech,
consistmor in ., ( ^
° I scurrilous
He names these rather than other sins, as being so common in
the world, that they be reputed commendable. Fornication is held
but a trick of youth; avarice, but a point of good husbandry;
foolish and filthy jesting, but a jerk of a good wit. Our Apostle
therefore showeth these peccadillos in the world's eye to be great
sins in God's sight, even so great that his *' wrath cometh upon the
children of disobedience for such things ;" and so far unfitting the
saints of God, as they may not be named among them, much less
be done by them.
A saint may name them out of detestation to shun them, (other-
wise St. Paul's own practice should contradict his own precept,) but
a saint may not name them out of delight to nourish them, as the
patrons of fornication urge both arguments and authority for the
justifying of that sin ; their chief reason is, that " common courte-
zans in hot countries are a necessary evil ;" if there were no stewes,
all the world would be full of adultery, rape, sodomity : so St. Au-
gustine ; " Take away whores, and you will disturb all with lusts."
The land of Israel is thought an hotter climate than that of Italy ;
yet God said unto the Jews expressly, " There shall be no whore of
the daughters of Israel, neither shall there be a whore-keeper of the
sons of Israel."
As for that of Augustine, we say that he lived in disorder, when
he wrote that tract of order ; he was a young gallant, a novice in the
faith, and as yet unbaptized, himself keeping a concubine : but Augus-
tine when he was indeed St. Augustine, saith, '• The world's city, not
the Church of God, hath made this filthiness of harlots to be lawful."
And Paul, greater than Augustine, " We may not do evil, that good
may come thereof;" we must abandon that remedy, which is worse
than the disease. Others answer that the words of Augustine were
spoken ad hominem, according to the terms of the schools, as being
the world's opinion, not his judgment ; and therefore we may cen-
sure the Romish proctors of the stews, as Augustine, Petillian : " In
their effort to answer, they show that they cannot answer."
Carnal libertines have text, as they think, for this sin : IIos. i. 2,
" Go take unto thee a wife of fornications," &c. Answer is made,
that it is not a plain history, but a prophetical vision ; a figure, not
THE THIRD SUNDAY IN LENT. 415
a fact, as the Chaldee Paraphrast, Jerome, Haimo, Rupert, Zan-
chius, and others expound it, as if God should speak thus unto the
Prophet ; " Preach against that idolatrous city, for it hath com-
mitted great •^'horedom, departing from the Lord."
Or Oscas signifieth a Saviour, intimating that Christ took unto
himself for his spouse the Church of the Gentiles, a wife of forni-
cations in worshipping idols and devils instead of the living Lord,
that he might make it unto himself a glorious Church, not having
spot or wrinkle, or any such thing, but that it should be holy and
without blame, and so the not believing wife was sanctified by the
husband. See L-en. loc. citat. et Augustin. contra Faustum Mani-
chceum, lib. 22, cap. 89, Riber. in Osee, 1 Numb. 59.
If we construe this as done, namely that Oseas had taken an
harlot, and begat of her children of fornication, as Basil, Augustine,
Cyril, Aquin. 1, 2, ge. quoest. 94, art. 5, et qusest. 100, art. 8, yet
because this fact is singular and extraordinary, it is no warrant or
example for others to do the like, no more than Abraham's fact in
going about to kill Isaac, is a precedent for murder.
Or to press the precise words, it is not said, go take unto thee an
harlot for fornication, but " take unto thee a wife of fornication ;"
and the Prophet is not to be blamed, as Jerome and Rupert note
upon the place, " If he converted a whore into an honest wife, but
rather to be praised for bringing good out of evil."
The bawds of this sin wrest other places of Scripture for this
purpose: to whom I say with Primasius, "no man sinneth in an
higher degree, than he that maketh an apology for sin :" " Let none
deceive you with vain words, for because of such things coraeth the
wrath of God upon the children of disobedience ; be ye not there-
fore companions of them," for single fornication is a double, yea
triple fault, against God, our neighbour, and ourselves.
Against God ; for all of us are his servants, the members of
Christ and temples of the Holy Ghost. No man is his own man,
but God's, and that, if a Christian, by price and promise : by price,
for we are bought and redeemed from the hands of all our enemies,
that we might serve God in holiness and righteousness all the days
of our life : by promise, for every Christian in baptism makes a
solemn vow, "to continue Christ's faithful soldier unto his life's
end." The fornicator then, as being God's covenant servant, wrongs
him in following his own ways, and doing his own will. Again, we
are the members of Christ ; " Shall I then take the members of
Christ, and make them the members of an harlot, God forbid:" An
416 THE OFFICIAL CALENDAR OF THE CHURCH.
argument drawn ab absurdo, for to couple with a strumpet is, as
the poet :
"Ilumano capiti ccrviccm jnngcrc cquinum."
To join a beastly frame unto a human head.
according to that of the Prophet, " every one neighs after his neigh-
bour's wife."
Secondly, the fornicator injurcth his neighbour, all men in gene-
ral by the same ; his minion and bastard in more particular by the
fact ; his minion, if unwilling by corrupting her ; if willing, by con-
senting unto this her sin ; his bastard, whose bringing up for the most
part is more base than his birth. Lastly, the fornicator hurts him-
self, by wounding his conscience, and defiling his body, 1 Cor. vi.
verse 18, 19, 20.
•^'Or covetousness." Fornication is a sin that reigns in young
men ; avarice, that is in old men especially : fornication as we grow-
in years, is weaker and weaker ; avarice, for the most part stronger
and stronger ; " Omnia vitia cum senectute sencscunt, avaritia sola
juvenescit." Zanchius. And yet because some young men are
covetous, and all that are young may prove old, St. Paul exhorts
every one to shun this fault as a sin " not to be named among saints,"
as idolatry, so gross, so great, so contrary to faith and love, that it
pulls upon a man the wrath of God, and debars him utterly from
*' any inheritance in the kingdom of Christ."
The word rckiove^ia signiiieth an immoderate desire to get more :
much is nothing, too much is too little for the covetous.
r Covetousness in getting.
This sin spreads into three branches;-^ Wretchedness in keeping.
I Baseness in spending.
The first is the mother sin, begetting and bearing the rest, as our
Apostle plainly, "love of money is the root of all evil," of all sin
committed either against God or man : it is such an offence to God,
that Paul here calls it " worshipping of idols." A covetous wretch
is an idolater in respect of his inward and outward adoring of mam-
mon : inward worship consists in our faith, hope, love ; see Deca-
log. com. 1, for as he is our master, to whom we submit our obedience,
so that is our God, which we trust most, and love best : as the wan-
ton's best beloved is his saint and goddess; the paunch of Epicurus
is his god ; and the covetous beast, who would rather be damned
than damnified, hath his mammon in the place of God, loving it with
all his heart, with all his soul, with all his mind, " making gold his
THE THIRD SUNDAY IN LENT. 417
hope, and saying to the wedge of gold, thou art my confidence,"
reputing it his Creator, Redeemer, Sanctifier ; his God the Father,
his God the Son, his God the Holy Ghost.
His Creator, for when he gets abundance of wealth, he thinks
himself made ; but when by some accident he loseth any goods, he
complaineth instantly, that he is undone; the Father Almighty
maker of heaven and earth is not his Creator, he sings that old song,
sol, re, me, fa, solares me facit ; only gold doth either mar or make,
do or undo him, if his purse be light, his heart is heavy.
God the Son is not his Redeemer, it is his money that delivers
him from all evil. Hath he escaped any danger? he thinks not of
God, but thanks his gold: Is he like to fall into mischief? he
puts his certain trust in uncertain riches ; " Soul, thou hast much
goods laid up for many years, eat, drink, take thy pastime." When
all is done, he saitli his best proctor and protector is his purse, so
that the fool saith in his heart, " thou art my God, and I will thank
thee ; thou art my God, and I will praise thee."
God the Holy Ghost is none of his Sanctifier, he is best that hath
most, he is good enough that hath goods enough, he is learned
enough, noble enough, wise enough, and what not, saith the Poet ?
Adulterate gold can gild a rotten post, and prefer Balaam as well as
Peter, and Simon Magus as well as Solomon Magnus, he wants not
grace that hath gifts ; as Laban therefore when he lost his idols,
said he lost his gods, so the covetous in losing his silver pictures,
imagineth in his heart, that he hath lost even his God, who first
created him something out of nothing, and ever since preserved,
redeemed, justified, and glorified him.
As for outward worship, St. Jerome notes upon my text, that the
covetous man adores graven images in his coin. God made man
little lower than angels. Psalms viii. 5, but the covetous makes
Jiimself much lower than his angels. As the Papists hold images to
be the layman's gospel, so sculptura may be called his scriptura :
for as gilded pictures in the Church, so glittering pieces in the
chest, excite men to commit idolatry. Nay the covetous is more
gross than heathenish or popish idolaters, for they worship aurum
in imagine ; but he doth worship aurum in serugine : so St. James
expressly, " Your gold and silver is cankered, and the rust of them
shall be a witness against you :" thus, as Christ in the Gospel, " no
man can serve God and riches;" he that is a penny-father cannot be
God's child, he that is the world's friend, is Christ's foe, " the covet-
ous person is an idolater."
As avarice is hateful to God, so most hurtful to man, a covetous
418 THE OFFICIAL CALENDAR OF TUE CHURCH.
muck-worm doth no good to any, much hurt to himself: as for others,
either they be superiors, or equals, or inferiors, all which the covet-
ous offendeth in sins of omission and commission ; it is love of money
that makes a man unwilling to " give Caesar the things appertain-
ing to Coesar, honour to whom honour, custom to whom custom,
tribute to whom tribute belongs." It is love of money that occa-
sioneth rebellious thoughts and treasonable practices ; it is love of
money that causeth a child to wish his father dead, and in fine to
take away his life, who first brought him to life : nay, whereas man
and wife are but one mind in two bodies ; as the Scripture, but one
mind in one body, being indeed both one flesh, love of money makes
them often two, sometimes none.
Concerning equals, it is especially love of money that hindereth
all good neighbourhood and hospitality, breeding, instead thereof,
endless contentions and fruitless quarrels : as the darkness of Egypt
was so thick, that one could not see another, so this unhappy sin
doth darken our understanding, the soul's eye, that it cannot or will
not discern a brother from a stranger, a stranger from an enemy ;
all is fish that comes to net, all is good that brings in goods. " Unde
habeat qu^rit nemo, sed oportet habere," it is no matter how he get,
so he get ; all terms of acquaintance, civility, kindred, honesty, reli-
gion are forgot, where dame lucre doth command, and avarice sit
as judge.
Touching inferiors, the covetous get much, and have much, and
keep much, but they spend little, and give nothing ; it is written of
Antonie, Prince of Salern, having been asked, what would be left to
one who had given away, largely, to others ? Antonius replied,
" whatever he had given, for he did not esteem other things as his
own.' And our Chronicles, Huntingdon, according to the saying, ' that
we gave, that we have,' report that Alexander, Bishop of Lincoln,
" He esteems himself as possessing those things only, which he has
given away." But avaricious men, on the contrary, think they lose
whatsoever they give, a hold-fast is like his chest, evermore close
shut, except it be to receive : like the Christmas earthen boxes of ap-
prentices, apt to take in money, but they restore none till they be
broken ; so the covetous, as hogs and meddlers, never do good unto
any, till they be dead and rotten : but when they shall be broken
as a Potter's pot, Isaiah xxx. 14, then happily the worms shall have
their carcase, and unthrifty heirs their cap-case.
These be faults of omission in the covetous man, but his sins of
commission arc greater : he is like St. Peter's fish, albeit his mouth
be full of gold, yet is he nibbling on every bait ; if Naboth have a
THE THIRD SUNDAY IN LENT. 419
little vineyard, Ahab must have it, or else lie will die for very grief ;
whereupon Ambrose notably, " The fishes, the birds, the sheep all
congregate. . . . Thou alone, 0 man, art exclusive ; thou dost fence
in the wild beasts, and care for the mangers of thy cattle, but thou
castest out thy fellow man :" according to that of the Prophet, '^'he
doth join field to field, till there be no place for other in the land."
The Kabbins have this apothegme, " He who says, ' all things are
common,' is an idiot ; he who says, ' every man has a right to his
own,' is correct ; he who says, ' whatever I have is at your service,'
and ' I covet not what you have,' is pious ; but he who says, ^ I want
thine,' and ' I will hold fast what I have,' is impious." Paulus
Fagius.
Yea, but the miserable beast is wise for himself. No, surely.
Eulgentius observes that King Midas, who desired Apollo that
everything which he touched instantly might be turned into gold,
is so called in Greek, Mida, quasi {.it^bsv iiBiov as avidus, in Latin a
non videndo, because covetousness hath so blinded him that he can-
not understand and see what is for his own good. If the Philistines
had not bored out Sampson's eyes, he would never have been their
miller. The world is a mill turned about with the wheels of time ;
the covetous man is Sampson, toiling for earthly corn, not seeking,
because not seeing the things above ; nay, this unhappy wretch is
like the mill-wheel, that turns about all day, and at night remaineth
in the same place, rising up early in the morning, and going to bed
late at night, eating the bread of carefulness, (as the PsalLiist
speaks,) and yei, when all is done, he remains as a man undone,
Avanting to himself in all things appertaining to life natural, civil,
spiritual, eternal.
The natural is maintained by diet and apparel, sleep, recreation
and mirth, in all which the covetous man is no man, always in debt
to back and belly. As for sleep, he will not spare so much idle
time as to take rest in the day, neither can he sleep in the night ;
he calls to servant and wife whether the doors be shut, the buttery
and pantry well locked ; and when answer is returned that all is
well, he will believe none, except he rise out of his naked bed, and
see it himself; when he layeth down the second time to sleep, he
suddenly doth mistrust his own memory, and though his gold was
the last thing he thought on, and the first thing he worshipped at
his going to bed, yet he doth begin now to doubt whether his closet
be sure, or whether anything lieth in the window that may be
stolen. I remember Manlius reports, how a miser in a dear year
420 THE OFFICIAL CALENDAR OF THE CHURCH.
would needs rise at midniglit to see liis corn, and so stumbling in
the straw with his candle, did set both corn and barn on fire.
His recreation is nothing else but vexation of spirit, pierced
through with many sorrows, eating in darkness with much grief,
Eccles. V. 16.
For the civil life, which is honest reputation in the world, no man
almost doth speak well of him when he is alive, few men hope well
of him when he is dead ; all the school condemns oppressors, all
honourable states exclude them, the Church excommunicates them,
the people curse them, all hate them.
The spiritual life consists in faith and repentance : now the covet-
ous being, drowned in riches, makes shipwreck of faith and a good
conscience : for faith is by hearing, and hearing by the Word ; but
the deceitfulness of riches, as our Saviour shows. Matt, xiii., chokes
the Word, and hinders the passage thereof.
And as for repentance, the covetous is scarce brought to confess
his fault, seldom to be sorry, never to restore ; so that having neither
true faith in God, nor due love toward man, he cannot be but spirit-
ually dead, and so by consequence can have no portion " in the
kingdom of Christ and of God," as Paul here : for it is easier for a
camel to go through the eye of a needle, than for a rich man, put-
ting his trust in riches, to enter into heaven.
I have rubbed enough this sore, let us now come to the salve set
down by St. Paul, 1 Tim. vi. 11, " But thou, 0 man of God, fly
these things, and follow after righteousness, godliness, faith, love,
patience, meekness :" wherein he describeth a strict diet to the
covetous, intimating first from what he must abstain, fly these things,
and that for two causes, because < . ' f ^ i
] A man oi God.
Secondly, whereon he must feed, and what exercise he must use,
" follow righteousness, holiness," &c., for contraries are cured by
contraries.
{Irreligion and infidelity toward God :
IJncliaritableness, injustice, pride toward men :
Impatience toward ourselves :
is cured assuredly by " following righteousness, godliness, faith,
love, patience, meekness." The first antidote against covetousness
is to flee from it, as from a serpent, and that in body and mind ; in
body, not to meddle with such occupations and occasions as increase
this sin ; not to join with oppressors in unlawful gain. Be not ye
companions of them, let not avarice be once named among you ;
THE TniRD SUNDAY IN LENT. 421
for evil words corrupt good manners : a saying so true that it is
received into the sacred Canon, and made the lesson of an Apostle,
being before the line of a poet. It is now God's word, that was
Menander's verse.
We must flee these things in our mind also, for out of the heart
come evil thoughts, adulteries, thefts, &c. If avarice be nothing
else but an immoderate desire to get and gain more, then to flee
these things in our thoughts is to cut the very throat thereof. It
is a good observation of Gregory, that covetousness is a spiritual
sin, whereas uncleanness and gluttony be carnal. Fornication is
accomplished in chambering and wantonness ; gluttony, in eating
and drinking : all carnal sins are finished in carnal sense ; but
avarice, being a spiritual wickedness, always resides in the soul,
beginning, continuing, and ending in it only : for if the covetous
had all the world, he would wish, with Alexander the Great, for
more worlds. It is a fault bounded in his mind, not in his mines
or means, and therefore the more dangerous and hard to cure, be-
cause such a sin as can hardly be seen.
Flee therefore these things as secret enemies in thine own bosom,
because thou art a man, and because a man of God ; a man, ergo,
not a muckworm, but an heavenly plant ; for whereas all beasts are
made looking down, grovelling toward the earth, a man hath an
erect countenance, looking up unto heaven : ave^umo^ (as etymolo-
gists observe) ^^a to aVu aOe^nv, as Plato divinely, quasi o avae^Ziv oTtwrtaj.
According to that of the poet,
" Pronaque cum spectant animalia caetera terram,
Os homini sublime dedit, coelumque tueri
Jussit, et orectos ad sydera tollere vultus." — Ovid.
Inferior creatures, prone, behold the earth ;
To man is given, as of heavenly birth,
A face upturned to heaven, an eye
To gaze upon the stars, and rest on high."
Kcmember then, 0 man, that thou art a man, play not the beast,
look not downward, lick not the dust : for albeit man be made both
in the earth and of the earth, yet made toward heaven and for
heaven ; for that is his end, to get a kingdom without end.
As our outward frame, so much more our inward form should
make us abhor covetousness ; for the soul is a spark of divinity
breathed into man by God, not of the substance of God, yet accord-
ing to his image ; for our memory resembles God the Father, our
understanding God the Son, our will God the Holy Ghost: and
therefore nothing can fit worse this epitome of divinity than im-
422 THE OFFICIAL CALENDAR OF THE CHURCH.
moderately to cark and care for earthly trash. If our soul be
God's image, then, as in the printed wax, nothing can fill the void
room but the seal that made it ; so nothing can satisfy the three
capacities of our mind, but only the blessed Trinity.
Again, thou art a man of God, one that hath renounced in holy
baptism, '^'the vain pomp and glory of the world," a saint in
the world, not of the world : ergo, thy conversation is in heaven,
and thou must seek the things above : see Epistle for Easter-day.
St. Paul includes all the reasons, and concludes all his exhortations
in this Epistle with one line, "Ye were sometime darkness, but now
are ye light in the Lord, walk then as children of light." Concern-
ing lewdness of tongue, see Decalog. Com. 9.
THE GOSPEL.
Luke xi. 14. — ^^ Jesus ivas casting out a devil that was dumh^' ^'c.
f A_ctors
St. Luke presents upon the theatre of the Gospel, ^| ^ '
The principal actors are Christ and Satan ; the spectators, as
they be divers, so likewise different ; some behold the wonder, and
except against it ; others behold the wonder and accept of it.
There be two sorts of the discourteous : the first openly blaspheme
Christ, afiirming that he " casteth out devils through Beelzebub the
chief of the devils," verse 15. The second secretly deride Christ,
" asking a sign from heaven," verse 16. All the courteous admire
the miracle, "the dumb spake, and the people Avondered:" one, to
wit, a devout woman of the company, brake forth into a further
acclamation, and said, "' Happy is the womb that bare thee, and
the paps which gave thee suck."
The first that appears upon the stage is the devil : now that you
may the better understand what part he playeth,
ri. Who he is.
I will show you (God willing) J 2. What he doth.
( 3. Why he doth it.
The devil by creation was an angel of light, but through his own
fault and fall became a fiend of darkness. All that God made was
THE THIRD SUNDAY IN LENT. 423
good, yea very good, and therefore tlie devil, as he Is a creature, is
good, saith Augustine ; but that he is a miscreant, evil or devil, is
altogether from himself; so Christ, John viii. 44, "The devil when
he speaketh a lie, speaketh of his own, for he is a liar, and the
father thereof." In a word, a devil not by God's generation, but
through his own degeneration, he kept not his first estate, but lost
his habitation, he fell from heaven into the bottomless pit of hell,
and therefore he and all his angels are reserved in everlasting
chains under darkness, as St. Jude teacheth in his Epistle.
This doctrine doth overthrow two wicked assertions, as first that
of the Sadducees, holding that devils are only qualities of the mind,
affirming that good angels are nothing else but good motions, and
bad angels nothing else but bad motions; whereas the Scripture
showeth us plainly, that they be spirits essentially subsisting.
Hell-fire is no fable, devils are not nominal only, but real ; not
qualities, but spiritual substances ; here tempters, hereafter tor-
mentors.
Again, that error of Manicheus is abundantly confuted by this
doctrine, who taught that the devil at the first was so bad by crea-
tion as he is now ; whereas, it is evident that he was formed good
by God, deformed evil by himself.
If any desire to know more concerning the devil, he may learn
it easily by the titles attributed unto him : as in this Gospel, in
regard of his excellent knowledge. Daemon ; in regard of his
enmity, Satan ; in regard of his command, Beelzebub ; in regard
of his power, a strong man ; in regard of his pollution, an unclean
spirit ; but devil is his most usual name, being a continual accuser
of his brethren, Apocal. xii. 10.
But we may best understand who the devil is, by his acting ;
what then is that which the devil doth on the stage ? St. Luke
reports here, that he made a man dumb : Satan is not a dumb
spirit, but a roaring lion, and therefore called in this text dumb ;
not formaliter, (as the school doth speak) but causaliter and efiec-
tive, making others dumb : the word doth signify deaf, as well as
dumb ; for whosoever is born deaf, is dumb also. St. Matthew
relating this history, said further, that this man was made blind ;
" Then was brought to him one possessed with a devil, both blind
and dumb."
A cunning thief that robs an house, comes in a blustering night
lest any should hear him, and puts out all the light, lest any should
see him, and then stops the mouth of the good man, lest he call for
help, and so some take him. The devil acts the part of a murder-
424 THE OFFICIAL CALENDAR OF THE CHURCH.
ing thief, he comes to steal from us our soul, the most precious
thing in all our house ; ■wherefore he laboureth to shut our eyes
lest wc should see that which is for our good, and stop our ears,
lest wc should hear that Avhich is for our good, and close our mouth,
lest we should call for that which is for our good.
The Gospel is the power of God unto salvation, for faith cometh
by hearing, and then there can be no condemnation unto the
believer : and this assuredly is the true reason why the devil useth
all means in our time, to keep both busy Papists, and lazy Pro-
testants, from coming to Church ; he knows well enough, that
Atheists and Papists too may be caught with the nets and hooks
of St. Peter, if they come within his reach, and therefore he doth
actually possess them with a deaf spirit.
But when he cannot stop our ears, he labours exceedingly to shut
our eyes ; " he doth blind (saitli Paul) the minds of unbelievers, that
the light of the glorious gospel of Christ, which is the image of
God, should not shine unto them." He that hath ears to hear, and
eyes to see, can soon descry the thief that comes to rob him : if the
devil can neither blear the eye of reason, nor put out the eye of
faith, he will soon be discovered for a devil. It is written of An-
tiochus, that entering into the sanctuary, he took away the golden
altar and the candlestick for the light : in like sort, so soon as
Satan had entered into any man's soul, which is God's holy temple,
he doth endeavour instantly to put out the light, to darken his
rectified understanding, that he may not be able to discern good
from evil ; as Nebuchadnezzar, when he conquered Zedekiah, put
out his eyes, and bound him in chains, and carried him to Babel ;
so the devil overcoming a sinner, usually puts out his eyes, that he
may the more secretly be carried into Babylon, his soul's confusion.
When he can neither stop our ears, nor shut our eyes, his next
assault is, to close up our mouth, lest we should confess Christ : for
albeit we hear and believe, yet without confession he thinks to
bring us to confusion, as St. Paul expressly, "With the heart man
belicveth unto righteousness, and with the mouth man confesseth
to salvation." And herein the devil especially resembles a crafty
thief, who fearing to be discovered, either cuts out the tongue of
the true man, or else puts a gag into his mouth, and then drawing
him into some by-way, leaveth him hapless and hopeless. So long
as the true man is speechless, the thief is careless ; as a cunning
jailer, although ho suffer his prisoner sometimes to be loosed from
his manacles and fetters, in such sort that ho may work with his
hands, and walk with his feet, yet he will be sure to keep the prison
THE THIRD SUNDAY IN LENT, 425
door fast ; even so the devil is content, that our hands give alms,
and that our feet sometime carry us unto Church, as long as the
bars of our mouth and doors of our lips are shut. Our Evangelist
omitting therefore, that this poor wretch was blind, mentioneth
only that he was possessed with a dumb devil.
Happily some will object, Beelzebub is a roaring lion, and his
ministers, are talkative : the contentious schismatic is a gaping
'devil, like Demetrius, he thinks to carry it away with crying,
" Great is Diana :" the parasite, who spends his tongue to maintain
his teeth, is a pratling devil ; the malicious slanderer is a brawling
devil, he makes a great noise, but all is like the dogs barking at the
moon ; his virtuous enemy shines in honour, while he pines in envy.
In town, school, court, country, there be many, too many talking
devils, every one whereof our Saviour Christ may conjure with,
"Hold thy peace and come out." Who then is he that hath a
dumb devil ? Answer is made by the prophet Jeremiah, chap. iv.
verse 22. '" They are wise to do evil, but to do well they have no
knowledge ; they have tongue enough to speak ill, but mute when
they should speak well."
He therefore that dares not confess Christ for fear of perse-
cution, is possessed of a dumb spirit. The mystery of the fiery
tongues doth betoken the preaching of the Gospel, and our pro-
fession of the Christian faith : he therefore that is dumb in the
cause of religion, hath not his tongue loosed by God, but tied by
the devil.
2. That man is possessed of a dumb spirit, who suffers in his
company profane swaggerers to blaspheme the most holy name of
God, without any controlment. A blasphemous wretch is worse
than anything ; for every creature doth praise God in his kind, yea
the very dragons and loathsome toads after their fashion ; but he,
like a mad dog, flyeth in his master's face, who keeps him. If we
cannot endure with patience, that any should injure our father, or
friend, or acquaintance, what numbness of spirit, what dumbness is
it to suffer our best friend, even our Father in heaven, to be rent in
pieces with oaths, and stabbed through with outrageous blasphemies ?
3. That man hath a dumb devil, who will not make confession
of his own sins, as David teacheth out of his own experience :
^' While I held my tongue, my bones consumed away through my
daily complaining." How can a man hold his tongue, and yet
mourn all day ? Gregory the Great answereth aptly, that he who
committeth daily new sins, and yet never acknowledgeth and con-
fesseth unto God his old, doth roar much, and yet hold his tongue.
29
426 THE OFFICIAL CALENDAR OF THE CHURCH.
In the primitive Church there was a gocllv discipline, that at
the beginning of Lent, such persons as were notorious sinners,
were put to open penance and confession : and surely the Church
in the choice of this Gospel, had an eye to this point, insinuating
that Lent is a very fit time for the casting out of this dumb devil :
it is written of the fish Scolopendra, that having sucked in the
fisher's hook, that sour-sweet morsel,
" She hath a rare trick to rid her from it,
For instantly she all her guts doth vomit."
Men are caught with Satan's allureraentSj as fishes are taken with
a bait ; we must therefore pour out our souls unto God, cast up,
and cast out in humble confession all the baits of Satan within us ;
and then assuredly "the dumb shall speak, and the people shall
wonder."
4. Clergymen, either idol or idle, may be said to be possessed of
a dumb spirit; some learned men complain much, I think too much,
of their unlearned brethren ; but it is not enough for a man to
be sufficient, except efficient ; active some way for the good of the
Church, either in writing, or preaching, or conferring, or governing.
A good pastor is a voice, Christ's own mouth, and therefore little
difi'erence between the dumb dog and the dumb devil, between him
that cannot, and him that will not, employ his talent. In a word,
he that doth not speak to glorify God and edify his brother, hath a
dumb devil : and here Gospel and Epistle parallel ; for it is said in
the Epistle, that all foolish, all scurrilous, all filthy talking is un-
comely, not fitting the saints of God, but the sons of Belial.
And thus I have shown who the devil is, and what he doth on the
stage : the next point to be further examined, is, why Satan doth
all this ? It is out of malice to God, and envy to man ; he knows
himself already damned, and therefore thinks himself most happy
when he makes others like himself most unhappy, " going about like
a roaring lion seeking whom he may devour." Like as a forlorn
desperate rebel out of all hope of pardon, standeth upon his own
guard, and raiseth a faction and part against his sovereign ; so the
devil past all grace laboureth to set up a kingdom of his own, the
kingdom of darkness against the kingdom of light ; the kingdom of
Antichrist against the kingdom of Christ: and for this war his
might is great, his malice greater.
But thanks be given unto God, who hath given us victory through
Jesus Christ our Lord ; our captain Christ hath cast out this prince
of darkness, out of his holds and dominions ; as he did conquer the
THE THIRD SUNDAY IN LENT. 427
world on earth, and death in the grave ; so Satan in the courts of
hell his own kingdom, leading, saith the Scripture, captivity cap-
tive, triumphing over him, who did tyrannize over us, as it followeth
in the text, " Casting out the devil."
The second actor then appearing upon this theatre, is Christ;
I need not tell you who he is, or what he doth, or why he doth it :
he is God and man, God of the substance of his Father, begotten
before the worlds, and man of the substance of his mother, born in
the world for us men and our salvation, he came down from heaven,
and was incarnate by the Holy Ghost ; as Satan therefore playeth the
part of a murderer and a destroyer ; so Christ doth act a Redeemer
and Saviour : as the devil sets variance between God and man, be-
tween man and man, between man and himself; so Christ contrari-
wise makes our peace with God, exhorts us to peace with men, and
grants us peace in ourselves, as the text tells it in brief, he doth " cast
out the devil," I say cast the devil out of the poor sinner, whom he
did possess, and that for four reasons especially justifiable by law.
1. Because the devil doth not pay the rent of God's house.
2. Because he doth suffer God's tenement to decay.
3. Because he doth employ it to base uses.
4. Because God himself hath a purpose to dwell in it.
Almighty God, infinitely rich in mercy, lends every man, and as
it were lets to farm divers possessions, as the graces of the spirit,
the virtues of the mind, the gifts of the body, the goods of the
world ; and for all these requires no rent but thanksgiving, that
our soul may magnify the Lord, and our mouth show forth his
praise ; but so long as the devil is in any tenement, God cannot
have this little rent, this small farm : for he possesseth a sinner's
heart with such a numbness, and his tongue with such a dumbness,
that he can neither think things good nor speak things gracious.
Secondly, the devil ruinates every tenement wherein he dwells :
as for the outhouses of our bodies, he doth endeavour sometimes to
burn them with lust, and sometimes to drown them with drunken-
ness, always to mischieve them with some peril or other : as for the
spiritual and inward building, the foundation of God's tenement in
our soul is faith, the walls hope, the roof charity. Now the devil
having neither faith, hope, nor love, seeks evermore to raise our
foundation, to dig through our walls, and uncover our roof, that
having neither faith in God, nor love towards men, our poor soul
may be exposed to all his tempests and temptations, and therefore
Christ hath a just cause to cast him out of his farm for dilapida-
tions.
428 THE OFFICIAL CALENDAR OF THE CHURCH.
Thirdly, that tenant deserves worthily to be thrust out of house
and home, sedibus, redibus, that employeth all the best rooms unto
the basest oiBces, as to make them either stables for his horses, or
stalls for his oxen, or styes for his hogs : but the devil is such a
tenant, he makes our body, which is the temple of God, a den of
thieves, a den of oppression and covetousness, a den of lust and
filthiness ; as it is said of Babylon, "An habitation of devils, an
hold of all foul spirits, a cage of hateful and unclean birds."
Fourthly, the Lord hath a purpose to dwell in our mansion himself,
and therefore the devil must be packing: "Behold," saitli Christ,
"' I stand at the door and knock, if any man hear my voice and open
the door, I will come in imto him, and will sup with him, and he with
me." There he doth promise to be our guest ; but he saith, in an-
other place, that he will dwell with us ; "If any man love me, he
will keep my word, and my Father will love him, and we will come
unto him and will dwell with him." Now that Christ may come into
us, when he comes unto us he doth open our ears, the doors of our
house, that we may hear his word ; open our eyes and enlarge our
heart, that we may believe his word ; untie our tongue, that we may
confess his faith, and call upon his holy name. So did he to this
poor wretch, and so doth he still unto his children ; if any man's
heart melt, when " our well-beloved puts in his hand by the hole of
the door," let him acknowledge thankfully, that it is the work of
God. See the exposition of " 0 Lord, open our lips."
" The people wondered." The words and wonders of Christ are
entertained of divers men diversely ; the people both admit and ad-
mire Christ, but the Pharisees and the wicked generation mutter
and murmur. Now this may teach all teachers not to fear the re-
proach of men, as knowing that God hath made us a " gazing stock
to the world, to men and angels." Athanasius was nick-named
Satanasius, Cyprian called Caprian, Paul accounted mad, Christ
himself reputed a conjuror, " casting out devils through Beelzebub
the chief of the devils."
To be careless what is spoken of us, although never so falsely and
slanderously spoken, (especially when it is such, as that the majesty
of God and cause of the Gospel may thereby be damaged,) is the
part of reckless and dissolute persons. And therefore Christ ac-
cused of blasphemy, did ever apologize for himself when it made for
the glory of God, and good of his hearers, as John viii. 49, and
John xviii. 23, and here confuting his adversaries with five reasons.
The first argument is taken from a proverbial saying, verses 17,
THE THIKD SUNDAY IN LENT. 429
18. "A kingdom divided against itself cannot stand :" ergo, no
man can cast out one devil by another.
The second is a pari, verse 19. " If I through Beelzebub cast
out devils, by whose help do your children cast them out ?" You
say that your sons cast out devils by the power of God ; ergo, you
do wickedly to say I do this in the name of Beelzebub.
The third is a mediis, verse 20. " I cast out devils by the finger
of God ;" ergo, not by Beelzebub.
The fourth is ad impossibili, verses 21, 22. " A strong man is not
cast out of his possession but by a stronger ;" the devil is overcome
by me, for I cast him out and spoil him, ergo, I am stronger
than he.
The last argument a contrariis, verse 23. ^^ He that is not with
me is against me, and he that gathereth not with me, scattereth
abroad." I gather the Church, but Satan doth scatter ; ergo, there
can be no good agreement between the devil and me : that the
devil doth scatter the Church, he proves at large by a goodly simi-
litude, verses 24, 25, 26.
The true miracles of Christ and his Church, are known from the
false miracles of heathen sorcerers and idolatrous exorcists, especi-
ally two ways, impossibilitate et finibus, by their ends and impossi-
bility. The miracles of Christ were wrought to strengthen our
faith and confirm the true worship of God ; but all the miracles of
antichrist are to deceive the children of God, and to set up idolatry.
Again, the miracles of Christ are impossible ; " Since the world
began, was it not heard, that any man opened the eyes of one that
was born blind ;" antichrist cannot cast out a devil against his will,
as our Saviour in my text.
A conjurer expels Satan by consent, not by constraint ; " The
owner of a horse gives it up to the soldier with different feelings than
those with which he yields it to the buyer, or his friend." Aug.
And therefore when evil spirits are cast out by wicked men, it is by
compact, and the devil will be sure to gain by the bargain. But
Christ here, stronger than Satan, " overcometh him, and taketh
from him all his harness, (wherein he trusted,) and divideth his
goods."
" Yea, happy are they." Christ doth not deny, much less despise
that which , the woman had said before, but insinuates that the
blessed Virgin was more blessed in being his child than in being
his mother. See before Magnificat, and after the Gospel for Annun-
ciation.
430 THE OFFICIAL CALENDAR OF THE CHURCH.
THE EPISTLE.
Gal. iv. 21. — '' Tell me {ye that desire to he tmder the law,) do you.
not hear of the laiv,' ^c.
As painting is an ornament to set forth and garnish an house
which is already built ; so is an allegory the light of a matter
already proved, and otherwise sufficiently confirmed. Some fathers,
and most friars expounding the Scriptures, are too much in their
allegories, as being more cunning to beautify than to build, and so
their postils are like the courtier's lodging, a rotten cottage well
hanged ; or, as a merry fellow said of the lawyer's library, " mul-
tum hie video juris, at nihil carnis." I see much law here, but little
sense.
On the contrary, St. Paul useth in this Epistle first arguments
and then ornaments. He doth fortify the main proposition of all
his discourse, (namely, " That a man is not justified by the works
of the law, but by faith in Jesus Christ,") first, by reasons of expe-
rience : secondly, from Abraham's example : thirdly, by manifold
testimonies of holy writ : fourthly, by similitudes and apt compari-
sons of a man's will, of the prison, of the schoolmaster, of an heir ;
now last of all as a beauty to the rest, he addeth an allegory, " Tell
me ye that desire to be under the law," &c.
Tu^„i ^ i i. f Preface, verse 21.
Thowhole text may _ f Storv verses '>2 n
be divided into three < Alleo;ory, contain in o; a i «t i' "^'ni *oc
principal parts: a \ r. ° ° 1 Mystery, verses 24, 25.
^ >■ i- \ (Jonclusion, verse 61.
"Tell me." "Teach me," saith Job, "and I will hold my
tongue," so Paul here, " tell me ye that desire" to live under the
burden of the law, do ye read Moses or not ? if you never read the
law, you ai'c not wise to desire you know not what ; if you ever
read or heard the law, then understand that " Abraham had two
sons," &c.
As Bernard, have you appealed to the Gospel ? unto the Gospel
shall you go : so Paul, are ye desirous to be tried by the law ? then
let the law pass upon you. "For it is written," &c., that is a true
proof and without contradiction, which hath tokens for the testify-
ing of it even from the very adversaries themselves. And therefore
the fathers in old time did well in wresting the weapons of heathen
poets and philosophers out of their own hands ; and the Protestants
in our age deserve better, who beat the Papists on their own dung-
hill, in their own schools : for as Paul, " tell me that ye desire to
THE FOURTH SUNDAY IN LENT. 431
be under the law ;" so tell me ye that depend upon the Pope's in-
fallible judgment, as though he carried the Holy Ghost in his bosom,
did you never hear from a learned Papist of eminent note, that some
Popes have been so little furnished with good letters as that they
did not understand so much as their grammar ? and that Pope Paul
the Second, so much hated learning, that he pronounced them here-
tics, which once should mention either in earnest or jest the word
Academia. Tell me ye that have so reverend a conceit for the
Romish clergy, did you never hear what their Abbot Bernard hath
written ? " all are confederated adversaries." Ye that desire
whorish Babylon for your holy mother, have ye not read what a
Popish poet hath recorded of Rome ?
" venalia nobis
Templa ; Sacerdotes, altaria, sacra, coronae,
Ignis, tliura, preces, coelum est venale, Deusque." — Mantuan.
'Twas venal Rome,
Her temples, priests ; her altars, shrine and dome ;
Her crowns, fire, incense, prayers ; her very heaven,
Ay ! God himself, held up for sale, for money given."
Did you never hear what your St. Thomas Becket? " Rome our
mother is become an harlot, and exposcth herself to sale for meed
and money."
"The law." Genesis, out of which he took this history, teacheth
especially faith, and showeth how the Patriarchs in respect of their
belief pleased God, yet after the manner of the Jews he called it
the law, for that the law of circumcision is contained therein ; and
sometimes the law comprehends not only the books of Moses, but
also the Psalms of David, and all the books of the Old Testament,
as John xv. 25, " but it is that the word might be fulfilled which is
written in their law ; they hated me without cause." Law then
in the first place must be construed of the law moral and ceremo-
nial ; in the second, it is taken for the books of Moses, especially
for that of Genesis.
"For it is written, that Abraham had two sons,'' Gen. 16, 17,
18, 21 chapters, one by a bond-maid, Ishmael by Hagar ; and the
other by a free-woman, Isaac by Sara : now he that was born of the
bond-woman was born after the flesh ; after an ordinary fashion as
other children are ; but Isaac, born of Sara the free woman, was
born by promise ; " Sara, thy wife," saith the angel to Abraham,
*' shall bear thee a son indeed, and thou shalt call his name Isaac ;
and I Avill establish my covenant with him for an everlasting cove-
nant, and with his seed after him." And this in brief is the plain
432 THE OFFICIAL CALENDAR OF THE CHURCH.
Story, the uLicli, as our Apostle speaks, is an allegory, for by these
things is meant another thing.
Abraham is a figure of God, which Iiad two sons, that is, two
sorts of people, Jews and Christians ; Ishmael represents the Jews,
Isaac the Christians ; and these two be born unto God by Hagar
and Sara, that is, in a similitude, the two Testaments, the old and
new, the law and the Gospel, llagar is Sinai, which was without
tlie limits of the land of promise in Arabia, upon which the cove-
nant of the law was given with lightnings and thunders, horror and
trembling, and so all the children of that Testament are begotten
to bondage and fear: but Sara is Jerusalem, not that old Jerusalem
in bondage with her children, but the new Jerusalem, our mother
the Church, here called Jerusalem above, from whence cometli the
Gospel, begetting the free children of liberty, who receive the spirit
of adoption whereby they cry Abba Father.
'•Mount Sinai is Agar in Arabia." Some think this mount had
two names. Agar and Sinai. Some, that Sinai is called of Arabians
Agar, and it signifieth in their language as much as handmaid ; and
haply the likeness of the name gave Paul occasion to find out this
excellent allegory. Some that Agar is called Sinai, for that Agar
is a figure of Sinai, as Christ is called the Passover.
As then Ilagar the bondmaid brought Abraham a son, yet not an
heir, but a servant ; so mystical Hagar the law, did bear to God
the great Abraham a people, but without the promise, not an heir,
but a servile seed. As Ishmael was the true son of Abraham ; so
the Jews had the true God to be their father, who gave them his
oracles, and religion, and temple : Psalms cxlvii. 19. " He show-
cth his word unto Jacob, his statutes and ordinances unto Israel."
This only was the difierence, that Isaac was born by promise, but
Ishmael without the blessing of the word : Ilagar therefore gen-
dereth unto bondafre.
, f affectum,
quantum ad | ^^^^^_
urn.
The law doth gender an affection of fear, but the Gospel of love,
so St. Augustine, "The diiTcrenccs between the two Testaments are
clearly and briefly expressed by the words ' fear' and 'love :' " accord-
to that of Paul ; " Ye that are led by the Spirit of God, and believe
the Gospel, have not received the spirit of bondage to fear again :
but ye have received the spirit of adoption, whereby ye cry to God,
as to a most merciful Father," Rom. viii. 14, 15.
Again, the bondwoman gendereth unto bondage, quantum ad
THE FOUETH SUNDAY IN LENT. 433
effectum, in respect of the success and event ; for the law begetteth
unto God servants only, not sons ; or if sons, not heirs of his king-
dom ; in this respect it is called the " the ministry of death." On
the contrary, the Gospel is the power of God unto salvation, and
begets inheritors of God's eternal kingdom ; the servant abideth
not in the house forever, but the son doth abide forever.
As Hagar figures the law, so doth Ishmael all justiciaries that
look to be saved by the law ; so that the Turks and Jews are Ish-
maelites, ignorant Protestants and school Papists half Ishmaelites,
ascribing too much unto their own works, and too little to Christ
and his merits.
"Bordered upon the city now called Jerusalem." Here the
novelist excepts against our translation, in that the word [bordereth]
expresseth neither the situations of the place, nor meaning of our
Apostle.
First, for the fault in cosmography, Martin Luther avoweth, in
his commentaries upon this place, that there be continual mountains
reaching from Arabia Petrea to Cades Bernea in Jewry : so that
Mount Agar in that respect may be said to border upon Jerusalem.
And as for the true construction in divinity, we take not the word
topically but typically. Mount Agar bordereth upon Jerusalem in
similitude, not in situation, as the Church Bible consenting with the
translators of Geneva, " Sinai is a mountain in Arabia, which an-
swereth unto Jerusalem :" and so there is a great neighbourhood in
allusion and correspondence. For as Agar gendered not the seed
of promise, so the law seated in the terrestrial Jerusalem, is not
able to beget heirs unto God, for " Jerusalem is in bondage with
her children," under the Roman servitude literally ; but according
to Paul's meaning allegorically, she cannot attain to the liberty of
the spirit, but abideth under the wrath of God, horror of conscience,
guilt of death and hell.
I could tell the curious critic, who seeth a mote in the Church's
eye, but overseeth a beam in his own, that Jerome and Ambrose
read conjunctus, Erasmus of Rotterdam, confinis ; Erasmus Sarce-
rius in his postil, contiguous ; all which are the same with our
English " bordereth ;" and if I should say, the Puritan of England is
next door to the Brownist of Amsterdam, the most simple separatist
in all Sandwich I am sure would understand me ; so little difference
is there between the new Church and no Church.
" But Jerusalem which is above is free, which is the mother of us
all." Interpreters observe, that these words are a lively description
of the Church ; " from above," denotes its superiority ; " Jerusalem,"
434 THE OFFICIAL CALENDAR OF THE CHURCH.
its abundant peace; ^'free," its liberty; "mother," its charity, or
(as Aquinas,) its fruitfulness. I showed in my exposition of the
creed, that the Church of God hath three properties, and three pre-
rogatives ; the properties are, holy catholic, knit in a communion ; her
prerogatives are, " forgiveness of sin, resurrection of the body, life
everlasting." The word above doth intimate that she is holy; Jeru-
salem and mother, that she is knit in a communion. In that she is
the mother of all, it showeth her to be catholic ; in that a free
Avoman, and her children heirs, implies " forgiveness of sins, resur-
rection of the body, life everlasting."
Jerusalem is a type of the Catholic Church in four respects espe-
cially. First, God chose Jerusalem above all other places on earth
to dwell in ; " Here shall be my rest for ever ; here will I dwell, for
I have delight therein." So the Church is " a chosen generation, a
holy nation, a peculiar people to God," enclosed (as it were) from
the commons of the world.
Jerusalem was builded as a city that is at unity within itself, so
the members of the Church are linked together by the bond of " one
Spirit, one Lord, one Faith, one Baptism."
3. Jerusalem was the Sanctuary, the place of God's holy wor-
ship, and (if I may so speak) the chamber of his presence; so the
Church is the pillar and ground of truth, in it we must seek God
and the word of life.
4. Jerusalem was the seat of David, Psalm cxxii. 5, and so the
Church is the throne of Christ, figured by the kingdom of David,
Isa. xxii. 22 ; Apoc. iii. 7.
" Above." The Church on earth is called Heavenly Jerusalem,
a City which came down from God.
f Beginning, for all God's elect arc written in Heaven, Heb. xii.
23, enrolled in the book of life, Apoc. xx. 15.
[ Faith ; for Christ dwolleth in us, and we dwell with
Continu- him in heaven by faith,
ance, for J Conversation ; " The mind is where we love, not
In respect J 1 where we live ;" seeing then her affection is set on
of her I heavenly things, her conversation is said expressly
[ to be in heaven also.
End, for that is her end, to possess a kingdom without end, called
heavenly, because heaven is her seat. I will (saith our blessed
Saviour) that they which thou hast given me, be with me, even
where I am : " every good and perfect gift is from above."
Seeing then Almighty God hath blessed us his people with all
spiritual blessings in heavenly things in Christ : the Church in her
best part is above, though in her worst below. This should admo-
nish us to live in this present world as pilgrims and strangers, and
THE FOURTH SUNDAY IN LENT. 435
to cast away from us every thing that hindereth us in our journey,
that we may go lightly to our heavenly home. This also may
teach us, if we suffer wrong, either in goods or good name, to be
patient, for the world doth hate us, because we are not of the world,
and hereupon to make haste unto our journey's end, desiring to be
dissolved and to be with Christ. See Epist. for Easter day.
"Is free." Free, because made free by Christ; "If the Son
make you free, you shall be free indeed." Our Apostle meaneth a
discharge from the whole bondage of the law, Satan and sin ; not
('as Anabaptists imagine) a liberty to do what every man list, or to
live under no obedience to spiritual and temporal Governors. A
dissolute licentiousness is quite contrary to the true freedom, which
Christ obtained for us ; a Christian in respect of his faith is Lord
over all, in respect of his love servant to all. Jerusalem is free for
her conscience, not for her person or purse ; for notwithstanding
her liberty, she must pay debts and perform duties unto whom
either debt or duty belongs.
o
Deliverance
from evil ;
in respect
of the laws
Freedom in
good : re-
specting
either the
Breach, "For there is no condemnation to them that are in
Christ, he was made a curse, to deliver us from the curse."
Bond, which obligeth us in our own person, to bring perfect
righteousness for attainment of everlasting salvation, ac-
^ cording to the tenor of the law, " do this and live ;" so the
publican and the prodigal Son, who condemned themselves,
appealed from the bar of God's justice, to the court of his
mercy ; " Ye are not under the law, but under grace."
Rom. vi. 14.
Creator, in having free access to God the Father, in the name
of Christ, and a liberty to serve him in holiness and right-
eousness all the days of our life without fear ; for Christ
hath an easy yoke, the service of God is not a bondage, but
a perfect freedom.
Creatures, in that all things are pure to the pure ; for the do-
minion over the creature lost l;)y Adam, is restored again
by Christ, all are yours, and you Christ's, and Christ God's.
Hence St. Paul calls the forbidding of meats and marriage, with
obligation of conscience, and opinion of merit, "a doctrine of
devils."
A thing indifferent, upon the commandment of the Magistrate
becomes necessary, not in respect of itself, but for avoiding scandal
and contempt of authority ; the thing to the conscience remains
indifferent still, and may be used and not used, if it were not for
our obedience to the Prince. See Luther lib. de Christian, libert.
et Com. in Galat. v. 1, et loc. com. tit. de libertat. Christian
Melanct. com. tit. de Ceremon. et Christian libertat. Calvin
Institut. lib. 3, cap. 19, Beza epist. 24, Perkins treat, of Con-
436 THE OFFICIAL CALENDAR OF THE CHURCH.
science, cap. 2, et com. in Galat. cap. 5, verse 1. Dominicus a
Soto apud Bellarm. de Justificat. lib. 4, cap. 6, &c.
1. To love Christian Religion, as the means
of this liberty.
2. To search the Scriptures, as the Charter
in which our liberties are written.
3. To serve God in the duties of faith and
newness of life ; because this service is our
liberty, " Stand fast therefore in the liberty
wherewith Christ hath made us free, and
be not entangled again with the yoke of
bondage," Gal. v. 1.
The consideration
of this our freedom
teacheth us three "^
duties especially :
^'Mother." The word of God is committed to the keeping of the
Church, and this word is seed, and milk, and strong meat, Heb. v.
14. The Church then as a mother brings forth children to God by
the ministry of the word, and after they be born, feeds them with
milk flowing from her own two breasts, which are the Scriptures of
the two Testaments.
Hence the Church may learn to be diligent in preaching the
Gospel sincerely. For by the seed of the word one begets another
to God ; I being begotten (saith Luther) of others, do now beget
others, which also shall beget others hereafter, and so this spiritual
begetting shall continue to the world's end.
2. We are taught hereby to despise our first birth, and seek to
be born again to God, and suck the breast of our mother, feeding
on the milk of the Word, 1 Peter ii: 2. " We are not born Chris-
tians, but regenerated Christians," quoth Jerome. Thus to be made
a member of the new Jerusalem, is a great privilege. Revel, iii. 12.
3. The word " Mother," implieth our dutiful obedience to the
Church of God according to that of Solomon; "My son, hear thy
father's instruction, and forsake not thy mother's teaching." This
father is God, and this mother is the Church, as Divines expound
it aptly. The Roman Church is not our mother, but a step-mother,
if not a professed harlot ; and therefore we must come out of her,
as being more like Mount Sinai, gendering to bondage, then Mount
Sion begetting free children.
" Of us." navtw jy^wi/, not of all, but of us all, that is, all true be-
lievers elected and called effectually, who are in such wise in the
temple of God, that they are the temple of God, for if the repro-
bate be lively members of Jerusalem above, the Church is a Mother
not only to the sons of God, but also to the children of the devil :
THE FOURTH SUNDAY IN LENT. 437
a doctrine not only received of the Fathers in old time, but enter-
tained of the schoolmen also, Johannes de Turre Cremata, Alex-
ander Hales, Hugo, Thomas, Pctrus a Soto, Melchior Canus, &c.
"All." For he that hath not the Church for his Mother, shall
never have God for his Father, "Whom he chose, them also he
called," all God's elect are in due time called, and all that are
called, are called by the Church; Melanct., "None are elected ex-
cept such as are called," and therefore most honourable for the
King himself, Viho is the Father of the Commonwealth, to be the
son of the Church.
" For it is written." In a controversy between the false teachers
and himself, concerning the justifying of a sinner, he makes the
Scripture his Judge ; for whosoever be judex qui, the Bible must
be judex quo, by which all questions in religion ought to be deter-
mined.
"Rejoice thou barren." He showeth by this allegory of the
Prophet Isaiah, the difference between Hagar and Sara, that is to
say, between the Church and the Synagogue, between the Gospel
and the law. The law being husband of the fruitful woman, that is,
of the Synagogue, begetteth very many children in the world ; for
none, save the children of the free woman, either see or know other
righteousness than that of the law. Contrariwise Sara, that is to
say, the true Church under the cross, seemeth exceeding barren, as
having no children, or very few. The Prophet therefore doth exhort
her to rejoice ; for howsoever the Church seem to be forsaken and
barren before the world, not having the righteousness and works of
the law, yet notwithstanding she is a most fruitful mother having
an infinite number of children before God. "The desolate hath
many more children than she which hath an husband." Hagar hath
not children but servants ; and howsoever for a time, " they that
are born after the flesh persecute those that are born after the
spirit," yet the children of the bond-woman, are cast out of the
house together with their mother, and receive not inheritance with
the children of the free woman.
Here then is comfort for a distressed soul, "Rejoice thou barren
that bearest no children," &c. Albeit thou feel thj^self never so
barren of good works, unable to think an acceptable thought, so void
of righteousness as that there dwelleth in thee no goodness at all,
yet " break forth into joy," for Christ is thy "righteousness, and
sanctification, and redemption." As Christ then is greater than the
law, so thy righteousness is a far more excellent righteousness than
that of the law ; thou hast many more children than she which hath
438 THE OFFICIAL CALENDAR OF THE CHUIICH.
an husband. Rejoice therefore, for God's kingdom is the place of joy,
God's children are the men of joy, the Gospel is the matter of joy.
God's ark was a figure of Christ, and the mirth before the ark
signifieth that the foundation of all our joy consists in our reconci-
liation with God in Christ ; the music of the temple was typical,
and prefigured these joys of the Catholic Church.
"Ureak forth and cry." The first word intimates that the
Church upon earth is as it were pent in with present grief : her
joy is mixed in this life with sorrow : the Paschal Lamb was eaten
with sour herbs, insinuating that wc feel no sweetness in the blood
of Christ, till we feel the smart of our sin. The word " cry" doth show,
that albeit in earthly joy we must be sparing and moderate ; yet in
spiritual joy, the measure is to rejoice without measure ; if we be
ravished in our joy that we cry again, it is the best of all. " Rejoice
in the Lord always; again, I say rejoice." See Gospel, Dom. 1,
Advent, et Epist. Dom. 4. Advent.
THE GOSPEL.
John vi. 1. — ^'^ Jesus departed over the Sea of CralUee" ^-c.
This Gospel is the same with the Gospel allotted for the last, and
but little diifering from the Gospel appointed for the seventh Sun-
day after Trinity : for the miraculous feeding of much people with
a few loaves is read in the Church every year thrice ; to wit, in
winter, when wheat is sown ; in Lent, when it is in hopeful spring ;
and in harvest, when it is ready for the barn. See the reason and
exposition hereof, Gospel Dom. 7, post Trin.
THE EPISTLE.
Heb. ix. 11. — '^' Christ being an high priest of good things to come^
came by a greater and more perfect Tabernacle" ^-c.
This text is a brief of the whole Epistle, wherein Christ Jesus the
great Bishop of our souls, is first compared, and then preferred
before the Levitical high priest in sundry points, as.
THE FIFTH SUNDAY IN LENT. 439
1. Aaron and all his successors were but only forerunners of
Christ, •who is the end of the law, for this called here sacerdos
accedens, or superveniens, a priest added to the priests, a mediator
of the New Testament, consummating the priesthood of the old.
2. The Levitical high priest was a priest of things present, that
is, earthly things and temporary, which only stood " in meats and
drinks, and divers washings," and carnal rites, until the time of
reformation ; but Christ is an high priest " of good things to come,"
so great, that this world cannot perceive, much less receive them.
As an everlasting Father he bestowed on the Church eternal gifts,
in this life grace to the end, in the next glory without end. Spi-
ritual graces in respect of the law were things to come, but yet
howsoever " we be now sons of God, it doth not appear what we
shall be ;" for the glory which our high priest hath purchased for
us is yet to come ; " now we see through a glass darkly, but when
this corruption shall put on incorruption, and this mortal shall be
clothed with immortality, then we shall see face to face." These
good things to come shall be further enjoyed and fully revealed in
the world to come.
3. Christ Jesus, our high priest, came by a greater and more
perfect tabernacle than Aaron. Some by tabernacle mean the
Church of God, " a tabernacle which the Lord built, and not man." It
is greater than the Jew's temple, for it is Catholic ; the Lord's
great cathedral extended to all places, and at all times, and all per-
sons, not only those who are now living, but also those who have
been from the beginning, and shall be to the world's end, for this
cause called "the mother of us all," Gal. iv., and it is more perfect
as being the body, whereof the tabernacle was only the shadow.
Some by tabernacle understand heaven, a tabernacle that cannot
be removed, a greater tabernacle. For the whole earth in compari-
son of heaven is but a point, all Jewry but a part of a point, the
temple but a parcel of a part ; and " more perfect, for now we know
in part, and prophecy in part ; but when that which is perfect is
come, then that which is imperfect shall be abolished."
Others, and that most fitly, think Christ's human nature to be
this tabernacle, for he was consecrated unto God in his flesh, he
was crucified in it, ascended in it, glorified in it, and now sitteth at
the right hand of God in the Holy of Holies, as our mediator and
advocate. Well may Christ's body be called a tabernacle, for it is
the temple of the blessed Trinity, " wherein all the fullness of the
Godhead dwells bodily :" this tabernacle was not made with hands,
as that old tabernacle, nor of this building, as our earthly taber-
440 THE OFFICIAL CALENDAB, OF THE CHUECH.
nacles are. For albeit Christ ^vas born of the Virgin Mary, yet
conceived of the Holy Ghost ; as the Prophet, the stone cut out of
the mountain without hands. His body was of this building, secun-
dum principium materiale, for it was not fantastical or heavenly, but
true flesh of the substance of Mary, yet not of this building, secun-
dum formale principium et activum, as being conceived by the power
of the blessed Spirit, not as other men of the seed of man ; and this
was a more perfect tabernacle. For the word incarnate was full of
grace and truth. In Moses' tabernacle was the type, but by Jesus
Christ came the truth : in a word, Christ's body was a tabernacle,
propter militiam passionis, greater, propter inhabitationem totius
Trinitatis, more perfect, propter abundantiam sanctitatis, not of this
building, propter modum conceptionis.
4. The Levitical high priest entered into " the holy place by the
blood of goats and calves," as we read, Levit. xvi ; but our high
priest " by his own blood : he gave himself for us an offering and a
sacrifice of a sweet smelling savour to God." As the pelican feeds
her young, so Christ redeems his Church " with his own precious
blood;" a benefit so great, that our blessed Saviour instituted that
holy sacrament of his Supper in perpetual remembrance thereof;
" In the night that he was betrayed he took bread, and when he
had given thanks he brake it, and said, Take, eat, this is my body
which is broken for you ; do this in remembrance of me. After the
same manner he took the cup, saying. This cup is the New Testa-
ment in my blood ; do this as oft as you drink it, in remembrance
of me."
5. The priest of the Old Testament entered into the holy place
once every year : but Christ, our high priest of the New Testament,
" offereth himself once for all ;" a difference so material, as that our
Apostle repeats it often in this one chapter, as verse 25, " Not as
that he should offer himself often;" verse 26, "He appeared once
to put away sin ;" verse 28, " Christ was once offered to take away
the sins of many." St. Paul's argument is plain, Christ could not
offer up himself any other way than by dying : he therefore did offer
up himself " but once," because he could " die but once ;" not often
after any fantastical, hidden, invisible, mystical or unbloody manner,
as the Papists hold, that the minister is a sacrificing priest, and
that in the sacrament of the Lord's Supper he doth offer up Christ
again to God the Father, under the forms of bread and wine really
and properly.
The Church of England calls a preacher of the Gospel a priest,
of the word presbyter, not sacrificulus, or if a minister may be
THE FIFTH SUNDAY IX LENT. 441
called a sacrificer, it is in respect of his eucharistical sacrifice, prayer
and thanksgiving to God, not hilastical. Now the Lord's Supper is
not a new propitiatory sacrifice for the sins of the quick and the
dead, but a thankful commemoration and representation of the old,
and that in words and action : in words, because celebrating this
holy sacrament, we report and repeat how Christ died for our sins,
and shed his blood once for our eternal redemption. In action,
breaking the bread, and pouring out the wine, taking, eating, drink-
ing, all which are dumb sermons and lively representations of
Christ's oblation for us on the cross, " for as often as ye shall eat
this bread and drink this cup, ye show the Lord's death until he
come." As Christ died, and after a sort was offered in all the
sacrifices of the law, to wit, in figure, not in fact ; so Christ is
offered in the sacrament daily, not in fact, but in faith, as Ambrose
notably, sacrificed in the minds of believers as upon an altar.
In administering this sacrament, we must do as Christ the truth
and the way, who did not offer up his body, for that was crucified
the day following, but he took the bread and brake it, and gave it
not to God, but to the disciples ; and said not to them, take and
sacrifice, but take and eat ; and so Lombard, Aquine, Gropperus
and other Papists acknowledge that the Lord's Supper is not a real
offering up of Christ, but a memorial of his passion, according to
their antiphona, " Oh, sacred feast ! in which Christ is taken, the
memorial of his passion recollected, the mind filled with grace, and
our future glory depicted. Hallelujah !"
The Popish mass, then, is an injurious sacrilege, detracting from
the power and merit of Christ's passion. An efiectual medicine,
that at once cureth a disease, need not to be applied again. But
Christ offering himself for us once, was sufficient for all, efiicient
for such as apply it, as Gorran doth gloss the text briefly, sufficienter
quod semel ; and therefore the mass being either a continuance or
repetition of Christ's oblation, is a blasphemous act ; for if the priest
finish that on the altar which the world's Saviour began on the cross,
then truth itself told an untruth in saying, '• it is finished." If the
mass be a repetition of Christ's offering, then his sacrifice was not
sufiicient, and our Apostle's argument insuflScient, who proves all
the legal sacrifices imperfect, because they were repeated. It is a
good observation, that in a sacrifice we give something to God, but
in a sacrament we receive something from God ; if the Lord's Supper
then be a sacrament of the New Testament, we must not in it offer
up Christ to God, but expect Christ and the benefits of his sacrifice
from God.
30
442 THE OFFICIAL CALENDAR OF THE CHURCH.
C. The Levitical high priest entered into the holy places that
are made with hands, which are similitudes of the true sanctuary :
but our high priest is entered into very heaven, to appear now in
the sight of God for us. If any now sin, we have an agent in the
court of heaven, as St. John, "an advocate with the Father, Jesus
Christ the righteous," and he is the reconciliation for our sins, and
not for our sins only, but for the sins of the whole world, " the
Mediator of the New Testament," interceding daily between God
and man, obtaining for us not only temporal gifts, as the legal high
priest, " which could not make holy concerning the conscience,"
but as it followeth in the next word to be considered, *' eternal
redemption :" he recovered our estate in God's kingdom which
Adam lost, and hath so jBrmly purchased it again for the Church,
as that it is a perpetuity, now for ever,
Eifect, '* for he that believeth hath ever-
lasting life," John iii. 16.
Efficacy, "for his blood is not yet dry,
but the power and virtue is always
the same, yesterday, and to-day, and
forever," Heb. xiii. 8.
"eternal redemption," in
" For if the blood of oxen and of goats, and the ashes of a young
cow when it is sprinkled, purifieth the unclean, as touching the
purifying the flesh, how much more shall the blood of Christ?"
An argument to prove that Christ hath obtained eternal redemption
for us, and it is from the lesser to the greater, or from the sign to
the thing signified. If the blood of the beasts outwardly did purify
the flesh, how much more shall the blood of Christ inwardly " purge
the conscience from dead works, to serve the living God?" First,
because the blood of Christ, for Jesus is a Saviour of his people.
Secondly, for that he was " offered through the eternal spirit:" for
although our enemy come like a flood, yet the Spirit of the Lord
shall chase him away. Thirdly, for that he "was without spot,"
an high priest which is holy, harmless, undefiled, he knew no sin,
therefore most able to purge the conscience from all sins, here
termed " deadly Avorks," in that they procure to the sinner in this
world death spiritual, in the world to come death eternal. See
Epist. Dom. post Trinit.
To serve the living God." The Lord is life : such then as will
serve him must offer themselves a " livinc: sacrifice," for he redeemed
us for this end, that we should serve him in holiness and righteous-
ness all the days of our life. I have put off my coat, saith the
THE FIFTH SUNDAY IN LENT. 443
Church, how shall I put it on ? I have washed my feet, how shall
I defile them ? A sinner irrepentant is like the sow wallowing in
dirt and mire ; but God (as David speaks) hath brought me out of
the horrible pit, out of the mire and clay, and set my feet upon the
rock, and ordered my goings : I have put off the old man, and am
become a new creature in Christ. Why then should I, that am
washed in the sacred font, and bathed in my sweet Saviour's own
blood, defile myself again by standing in the ways of sinners and
sitting in the seat of the scornful ? "In this we are more culpable,
if, while we honour the law as good, we ourselves are evil : rather
let us not be its advocates than be wicked advocates ; for the wicked
advocate cannot be called an advocate, since he does not revere a
holy law, who reveres it not in a holy life.'" Salvianus.
THE GOSPEL.
John viii. 46. " Which of you can rebuke me of sin " ^c.
This Gospel containeth a lively description of two contrary king-
doms, one of light, another of darkness ; as Christ is zealous in
upholding God's glory, so the champions of Satan earnest in main-
taining his quarrel. All Christ's kingdom consists in righteousness
and truth, as the Psalmographer expressly, " Righteousness and
equity is the habitation of thy seat, mercy and truth shall go before
thy face." Concerning righteousness, our Saviour saith here,
" Which of you can rebuke me of sin ?" Concerning truth ; " If I
say the truth, why do ye not believe me ?"
Railing, v. 48. " Say we not well, that thou
art a Samaritan and hast a devil?"
Hypocrisy, v. 53. " Our father Abraham."
Sophistry, v. 52. Construing that of death na-
Satan's kiner
t)
four props espe
cially :
„ -l tural, which Christ uttered of eternal,
•four ■nrnns esne- _, _„ ,^^, , ...
lyranny, v. 69. When reason and railing
fail, then they come to carters' logic, gun-
powder arguments, open violence, " they took
up stones to cast at him."
These points are so twined and intermingled in the text, as that I
cannot part them easily, yet for order's sake two lessons are more
principally regardable.
444 THE OFFICIAL CALENDAR OF THE CHURCH.
1. As Christ is the true Messiah sent from God ; so every one
that heareth him not, is not of God.
2. That all observers of Christ's sajing are free from eternal
death, and this he
fWord, "I say."
doth assure by a double j Oath, "Verily, verily, I say unto you,
^ — '' '■'"■ ^ if a man keep my saying, he shall
never taste of death."
bond, his
" Which of you can rebuke me of sin ?" The Church of Christ,
" My beloved is -nhite and ruddy, the chiefest of ten thousand;"
white, for that he was without spot in his life ; ruddy, for that he shed
his own blood for us at his death. A ruddy colour is not beautiful,
except it be grounded upon a fair white, so Christ's passion had
not been an offering of a sweet savour to God, if his life first had
not been candid, without sin ; holy, blameless, undefiled.
Here the Epistle and Gospel accord, " our high Priest was with-
out spot," saith Paul, " who can rebuke me of sin ?" saith Christ,
and both are fit for Passion Sunday,
for all the sufferings of Christ
on the Cross, may be re- -<
duced unto bitter
words, " I am a worm and no man,
a very scorn of men and outcast
of the people."
wounds, "Behold and see, if there
be any sorrow like to my sor-
row."
This Gospel affords a taste of both, he did bear bitter words in
the 48th verse. " Say we not well, that thou art a Samaritan and
hast a devil?" and he was like to suffer bitter wounds, in that they
would have stoned him, ver. 59.
Christ proves himself to be the Messiah, and our High Priest of
good things to come, by this infallible demonstration ; " which of
you can rebuke me of sin ?" peradventure some will accuse, but
who can rebuke, which of you mine enemies, even you that pry so
much into my life ? My conversation is without fault, my doctrine
without error, and why then admit you me not for Christ ? Seeing
none is free from sin, save the Messiah only, flatter not yourselves
in your idle conceit, either prove me to be a sinner, or acknowledge
me for a Saviour, if no crime, then Christ. " If I say the truth,
why do ye not believe me ?" that man is worse than mad, who per-
secutes that as false which he knows to be true.
THE FIFTH SUNDAY IN LENT. 445
All men hence may learn, Preachers especially, to frame them-
selves according to Christ's example, joining integrity of life to sin-
cerity of doctrine, that they may further the Gospel among enemies,
■who respect more good life than good learning ; and among friends,
who tolerate bad manners often for our doctrine's purity : the Priest
had Urim and Thummim in his breastplate, so the Preacher ought
to have science and conscience ; for albeit Christ alone was free
from all sin, yet such as will teach his Gospel with fruit, must be
clear from open crimes. Our Saviour saith not (as Erasmus upon
the place), which of you can accuse ? for they called him conjurer
and Samaritan ; but which of you can convince ? who can prove
that he doth reprove ? The most heavenly doctor is an earthly man,
flesh and blood, and in many things all of us oflFend ; and so we
may be convicted of manifold weakness, but let us take heed of
manifest wickedness. " 0 Lord keep thy servant from presumptuous
sins," from crying sin, which in any sort may scandalize his holy
calling. Howsoever we cry to God with David, " Enter not into
judgment with thy servants, 0 Lord, for in thy sight shall no man
living be justified ;" yet let us say with Christ unto men : " which
of you can rebuke me of sin ?" for any gross fault in executing
mine oflSce. So Moses, " I have not taken so much as an ass from
them, neither have I hurt any of their company." So Samuel,
"Whose ox have I taken? or to whom have I done wrong," &c.
So Paul, " I know nothing by myself, to condemn myself in my
Apostleship."
'' He that is of God heareth God's word." Ergo, the cause why
ye hear not, is because ye are not of God: as men, they were of
God, as malicious, of the devil. Examine thyself by this one rule,
whether thou be God's child, or the devil's servant. He that with
a good will and honest heart heareth God's word, hath Christ's
record that he is of God ; he that heareth the word and persecuteth
it, is of the devil ; and so St. John in his first epistle, " We are of
God ; he that knoweth God, heareth us, he that is not of God, hear-
eth us not, hereby know we the Spirit of truth and error."
" Say we not well, that thou art a Samaritan, and hast the devil ?"
Albeit, you say, who can rebuke me of sin ? yet we say, thou art a
Samaritan, an irreligious and vile person: howsoever you boast of
the truth, we say, thou hast the devil, who is the father of lies. It
is certain, the Jews knew Christ to be no. Samaritan, and that he
spake such words, and did such wonders, as none could do by the
power of the devil ; and so some confess, John x. 21. " These are
446 THE OFFICIAL CALENDAR OF THE CHURCH.
not the words of one that hath a devil ; can the devil open the eyes
of the blind ?"
Here then observe the craft of Satan, "u-hen he cannot deny the
truth, he falleth to flat railing and lying : and such is the practice
of his Ministers and agents in all ages, as the Papists in our time
call the sincere profession of the Gospel, Heresy, Reynold and
Gifford, Turkism, Possevinus, Atheism, Wright in his articles
impudently, " Protestants have no faith, no religion, no Christ, but
are mere infidels." As much is said, if not more, by Sir Thomas
More long since ; Tindal hath purposely mistranslated Christ's
Gospel, to set forth heresies, as evil as the Alcoran, and Idolatry
far exceeding the setting up of Bel, and Baal, and Beelzebub, and
all the devils in hell : and yet the rake-shame Parsons outstrippeth
all in this uncharitable course, sparing in his invective libels (as a
right reverend father of our Church worthily) neither sceptre nor
sepulchre ; neither height of sovereignty, nor depth of the grave
can be free from his enraged envy.
"I have not the devil." It is well observed by divers, that
whereas the Jews objected against him two crimes, one, that he
was a Samaritan, another, that he had a devil ; he neglected the
first concerning his person, and stands upon that especially, which
touched his doctrine, " I have no devil." I neither speak nor work
by Beelzebub, but by the power of God. Hence we may learn to
be zealous in the business of God, howsoever remiss in that which
concerns ourselves : a Christian in his love, may resemble the reed,
but in his faith he must be like the adamant, inflexible, stout, im-
mutable, willing rather to lose his life (saith Basil) than to sufi'er
any one syllable of God's holy truth in the Scripture to be betrayed;
" one point of doctrine is of more worth than heaven and earth,"
saith Luther : it is a mathematical point, which cannot be divided ;
albeit, charity suffereth all things, believeth all things, hopeth all
things, endureth all things, yet faith can suffer nothing. " I deny
my learning," said renowned B. Jewel, "I deny my Bishoprick, I
deny mine estimation, I deny my name, I deny myself, only the
faith of Christ, and truth of God, 1 cannot deny; with this faith or
for this faith I trust I shall end."
In Athens, as iNIelancthon reports, every citizen took a corporal
oath to maintain the professed religion after this sort, " I will fight
for religion, both alone and in common with others ;" if they were
so zealous in idolatrous religion, how careful ought we to be for the
Gospel, which is the power of God unto salvation ?
THE FIFTH SUNDAY IN LENT. 447
An indignity, Avhich only touchet hour private person, may be
dissembled, as Augustine to Petilian, " I can be equal with you in
copiousness, but I am unwilling to equal your vanity." So learned
Hooker, the best answer to words of scorn and petulancy, is Isaac's
apology to his brother Ishmael, the apology which patience and
silence make ; our answer then unto their reasons is, no ; to their
scoffs, nothing ; and yet when the slanders which light on our per-
sons, rebound to the discredit of our profession, it behoveth us not
to be silent in answering truly, when as our adversaries are eloquent
in objecting falsely; Paul therefore when Festus scorned him as a
madman, answered, " I am not mad, 0 noble Festus, but I speak
the Avords of truth and soberness." And when the primitive Chris-
tians had been slandered unto the people for disturbing the state,
for adultery, murder, and other insufferable crimes, it was their
usual custom to write apologies, and to put up supplications unto
princes, that they might defend themselves in open audience : so
Christ here doth answer the Jews cavil in a word, "I honour my
father," &c., as if he should argue thus ; he that is a Samaritan
and worketh by the devil, seeks his own praise, not God's glory :
but "I honour my father, and seek not mme own praise :" ergo, I
am no Samaritan or conjuror, but ye rather are of the devil, in
that ye dishonour me, who honour God ; and this is tortura torti,
the retorting of a poisoned weapon into the adversaries own breast.
"Now we know that thou hast the devil." We said before, but
now we can easily prove it so ; before we did only conjecture, but
now we certainly know that thou hast the devil. Here note the
desperate incorrigibility of such as are in a reprobate sense; as
every word of Christ is the savour of life unto life to the godly ;
so the savour of death unto death to the wicked ; the more they
hear, the worse they are : first they thought Christ had a devil ;
then, they said it ; last of all, which is worst of all, they knew it.
"Your father Abraham was glad to see my day." The Jews
exceedingly boasted of the temple, saying: "The temple of the
Lord, the temple of the Lord, this is the temple of the Lord ;" they
did seem to reverence the prophets and patriarchs, Abraham espe-
cially ; so the Papists in our time cry, " The Church, the Church,
all for the mother Church, all for the Fathers, all for antiquity;"
but when we say to the Romanists as Christ here to the Jews,
"Abraham was glad to see my day," the mother Church rejoiced
in old time to confess the Gospel now preached in England, for we
do not in any point of doctrine depart further from Rome, than
she hath departed from herself in her flourishing estate; then in-
448 THE OFFICIAL CALENDAR OF THE CHURCH.
stantly they come to the third weapon, idle distinctions and cavils.
Abraham is dead, and Abraham is not dead, there is an idolatry
which is good, and an idolatry which is bad ; hoc in grammar and
logic demonstrates this thing, yet in the words of Christ, hoc est
corpus mourn, it doth signify nothing.
The sovereign supremacy of the Roman bishop is the supreme
difference, to which all other Popish points are subordinate ; for
the truest formality of a Papist is his union with the Pope ; now
Rome's champion Bellarmine is uncertain, whether the Pope as Pope,
hath power ordinary or extraordinary, to depose princes after a
direct or indirect manner, always, or upon some special occasion,
accidently.
I will not meddle with the cobwebs of learning in the school,
which have more wit than art, yet more art than use ; nor with the
distorted and idle glosses of the canonists : he that list may burthen
his memory with a ship full of their fooleries, accurately collected
by the penner of Pseudomartyr, cap. 10.
Lastly, when all other helps and hopes fail, they cast stones at
Christ, fetching arguments from the shambles, and concluding in
" I will kill thee." Destructive doctors, who to build the Church,
blow up commonwealths ; even like rash empirics, they can cure no
way but by letting out blood ; the Spanish inquisition is their
grammar, fire and fagot their rhetoric, fleet and fetters their logic,
the canons roar their music, poisoning their physic. Rome was
first built in blood, and now she sits in scarlet, drunken with the
blood of saints, and with the blood of the martyrs of Jesus Christ.
Mahomet, Phocas, and Boniface the Third, who first had the style
of universal bishop, lived all about the same time, so that Mahomet-
anism and Popery and the murdering of Christian emperors began
all at once and now conjoined in one, the Pope being a baptized
Mahometan, and a holy father of parricides. I conclude in the
words of Lanquet : " The Roman city first taking her original from
a traitor to his country, afterwards founded with murder, mischief
and violence, hath in the maintenance thereof spilt much more
blood, than it hath spent mortar in the building, and more men
hath it destroyed than there be stones in the walls, and hath been
to the whole world a continual vexation until this time, wherein her
power is well abated, and is now, of all people for her abomination
and wickedness, hated and abhorred."
THE SUNDAY NEXT BEFORE EASTER.
449
THE EPISTLE.
Philip, ii. 5. — "iei the same mind he in you that was also in
Christ Jesus," ^-c.
This Epistle contains an exhortation to lowliness and love,
grounded upon Christ's example, who when he was Lord of all,
humbled himself to be servant unto all, " taking on him the shape
of a servant, when he was in the shape of God, and in all respects
equal with God."
' Humiliation f Being God, " He was made man."
in that < Being man, "He became obedient unto death, even
[ the death of the cross."
Wherein ( General, " Exalted on high."
observe ■{ ( -^ U fA-doration, "A name •which is above all
Christ's ■^~ J '3 names."
^ I . J J f Action, "That at the name of
Exaltation, and ^ ^ Ador- J Jesus every knee should bow."
herein - [p^ ation | Confession, "That all tongues
in [ should confess," &c.
Wherefore, because so good to man, and obedient
to God : for whosoever humbleth himself, shall
be exalted.
"Who when he was in the shape of God." Christ had a being
before the world, though as man a beginning in the world ; so St.
John, "In the beginning was the word;" and himself of himself,
ere Abraham was, I am, eternally begotten of his Father as God ;
howsoever in fulness of time born of his mother as man ; and to
distinguish him here from angels essentially subsisting, our apostle
further addeth, he was in the shape of God, that is, (as all the
doctors expound it) God : for the word shape cannot be taken in
this place similitudinarie, but .essentialiter, as Heb. i. 3, the very
image of his substance, x<^9<^xty;p ■trji iTfosta^wj.
There be many gods in name, but Christ is God in nature ;
Lucifer and the Pope are gods by robbery, but Christ is God by
right, holding it no robbery to be equal with God ; if equal, then
not less ; if with God, and in the shape of God, a distinct person
from the Father.
In this one line then (as interpreters observe) many, yea, most
heretics erring about the natures and person of Christ, are confuted
abundantly. First, Ebion, Cerinthus, Photine, Paulus Samosatenus,
holding that Christ had no being before he took on him the shape
of a servant. Secondly, Sophronius, and after him Servetus,
imagining that the word was not actually and really subsisting
from all eternity. Thirdly, Carpocrates and Arius acknowledging
450 THE OFFICIAL CALENDAR OP THE CHURCH.
that Christ had another nature besides his human, but not of the
same substance with the Father ; and yet the text is plain, he was
in the shape of God, and thought it no robbery to be equal with
God. As the Greek fathers i^osaoj not o^oia^wj, of the same, not of
the like nature. Fourthly, Noetus, Praxeas, Sabellius, afl&rming
that there is no distinction of persons in the Trinity. God the
Son is equal with God the Father: ergo, God the Son is another
person, albeit not another power; equality (saith Theophylact) is in
respect of another. Fifthly, Philoponus, Valentine, Gentilis, and
other Tritheists, impiously maintaining that the three persons are
three Gods, essentially differing in number and nature ; whereas
the Catholic faith is according to this Scripture, that "the God-
head of the Father, of the Son, and of the Holy Ghost is all one,
the glory equal, the majesty coeternal."
" Nevertheless he made himself of no reputation." Christ hum-
bled himself, and made himself a servant : ergo, whatsoever he did
or suifered for the redemption of the world, was voluntary, not
forced. He, that is only the Son, not the Father, against Patripas-
sians ; himself, against Nestorius, absurdly conceiting that Christ
was two persons in his two natures, one person as the Son of God,
in the shape of God, another as the Son of man in the shape of a
servant, and against Eutiches holding quite contrary, that Christ
after his incarnation had but one nature, because but one person ;
" he being in the shape of God took on him the shape of a servant,"
not by confusion of substance, but by personal union.
Again, this overthroweth Apollinaris, who taught that Christ was
incarnate by turning some part of the Godhead into manhood,
whereas his divine nature was not consumed, when his human was
assumed. Or, as Eusebius Emisseftus in one word, verbum caro
factum est, non deposita sed seposita majestate. " The word was made
flesh, his majesty not being laid aside, but veiled." Christ then at the
same time was both a servant and a Lord, yea the Lord. It is not
said here, Christ took on him the person of a servant, or the place,
but " the shape," that is, his whole nature, body and soul, being
like us in all things, excepting sin, " found as a man," in the frame
of his body, form of his mind, habit, gesture, speech, and other
carriage " like unto man."
" Became obedient." To his earthly parents, and his Father in
heaven : " Lo, I come to do thy will," I have glorified thee on earth;
I have finished the work which thou gavest me to do, " to the death
obedient, even the death of the cross." Here the Gospel and Epistle
meet, both are narrations of our Saviour's passion and patience, the
THE SUNDAY NEXT BEFORE EASTER. 451
Collect Is a brief of the Epistle, and the Epistle an abridgment of
the Gospel.
" Wherefore God hath exalted him on high," In his resurrection,
ascension, cession at the right hand of the throne of majesty, making
heaven of heavens his seat, and all his enemies his footstool.
"And given him a name." Sometimes <'name" signifieth in
Scripture, power, as David to Goliah ; " I come to thee in the name
of the Lord of Hosts :" and Psalms cxviii., "In the name of the
Lord will I destroy them." In the name, that is, through his power
and help. So Christ had power given him above all powers in
heaven, earth, hell, a power unspeakable, which cannot be named,
as himself of himself, " all power is given to me."
Sometimes "name" is used for honour and fame. Genesis xi. 4,
'^ that we may get us a name ;" Proverbs xxii. 1, <' A good name is
to be chosen above great riches ;" and so Christ had a " name which
is above all names," in being the King and Lord of glory. Saint
Ambrose thinks, that the Father gave this name to Christ as God.
Jerome, the Greek Scholia, Theophylact, and many more, that he
gave this name to Christ as man. Others, and that most fitly, conjoin
both opinions, aflBrming that the Father gave this name to the person
of Christ God and man according to that of Peter, Acts ii. 26, " Let
all the house of Israel know for a surety, that God hath made him
both Lord and Christ." And so much is implied in the clause
following, "that at the name of Jesus every knee should bow."
Christ is an appellative, Jesus is his proper name ; now Jesus is
Emmanuel, God with us, as St. Matthew doth expound it in his
Gospel ; as God, then his glory was from all eternity ; but as with
us, it was in time manifested unto us.
" Every knee should bow." For that contemptible name Jesus,
as Pilate scoffingly, Jesus Nazarenus Rex Judseorum, is now so
preached and praised, as that it is a name far above all names :
hence caping and kneeling in the Church at the name Jesus, an
harmless yet not fruitless ceremony, which may be well used and
not to be misliked, as being a reverend regard to the Son of God,
above other messengers, although speaking as from God; and against
Infidels, Jews, Arians, "who derogate from the honour of Jesus, a
respect most profitable.
Whereas it is objected that this bowing at the name of Jesus more
than at other names of God, may breed an erroneous estimation,
advancing the Son above the Father and Holy Ghost ; answer is
made, that the truth of the Son's equality with the Father and Holy
Ghost is a mystery so hard for the wits of mortal man to rise unto,
452 THE OFFICIAL CALENDAR OF THE CHURCH.
that of all heresies in the world, that which may give him superiority
is least to be feared ; for it is well observed, that most heretics have
denied the Son, but none the Father to be God. And therefore the
condemning of this honour done to Jesus in the Church, is an argu-
ment of spite, rather than an evidence of the spirit.
" Both of things in heaven, and things in earth, and things under
the earth." In heaven, angels; in earth, living men; under the
earth, dead bodies ; for Jesus is Lord both of the dead, and of the
quick, and all in the last day must appear before his seat of judg-
ment with bowed knees. Or as other angels and saints in heaven,
men in earth, devils in hell under earth. For there is a two-fold
geniculation or adoring, one voluntary, another extorted. All glo-
rious angels, all blessed spirits, all good men of their own accord
yield obedience to Christ fully, cheerfully. But the wicked man on
earth, and damned fiend in hell is forced against his will to do his
duty. So Judas, " I have sinned in betraying innocent blood : so
Julian Apostata, Vicisti Galilsee ; " Thou hast conquered, 0 Gali-
lean !" so the devils, as St. Matthew reports in his 8th chap, verse
29, ''Jesus thou Son of God, what have we to do with thee ? Art
thou come hither to torment us before the time ?" Thus as every
knee should bow, so every knee shall bow, saith Isaiah ; that knee
that will not out of faith, shall out of fear.
In this sense, the tongues of all things in heaven, in earth, and
under earth shall confess that Jesus Christ is the Lord ; good men
say this on earth, and see this in heaven ; in this life, " with their
heart they believe to righteousness, and with their mouth confess to
salvation ;" in the next life they shall be " clothed in long white
garments, and palms in their hands, and they shall cry, salvation
be ascribed to him that sitteth upon the seat of our God." The
devils also confess, but tremble ; reprobate men also confess at the
last day, but with horror, as we read in the fifth chapter of Wisdom.
Such as now " crucify Christ again, making a mock of Jesus, despis-
ing the spirit of grace, treading under foot the Son of God, and
accounting his precious blood an unholy thing," shall then in all
submissive manner acknowledge that Jesus Christ is the Lord, say-
ing, " Lord, when saAv we thee an hungered, or athirst," &c. But
alas, this extorted confession is to their confusion : for Christ will then
say, " depart from me ye cursed into everlasting fire, which is pre-
pared for the devil and his angels."
" Unto the praise of God the Father." I find two constructions
of these words, in the glory, to the glory ; the vulgar Latin and St.
Ambrose read, " in gloria Dei Patris," all tongues shall confess that
THE SUNDAY NEXT BEFORE EASTER. 453
Jesus Christ is the Lord : and in the glory of God the Father, as
Paul elsewhere, "received up in glory :" Christ as man hath created
visible glory, but as God, infinite, uncreated and invisible glory ; the
just shall shine as the stars for ever and ever ; in what glory then
is the Sun of righteousness, even light in itself? Apoc. xxi. 23.
Now this twofold glory doth answer to Christ's twofold humilia-
tion: in his birth ''he made himself of no reputation," as God he
put off (as it were) his uncreated glory, and " took upon him the
shape of a servant ;" in his death as man, he did humble himself so
far, that he was rather *' a worm than a man, a very scorn of men,
and outcast of the people ;" but when he was " exalted on high,"
his created glory due to him as a man was assumed, 1 Tim. iii. 16,
and his uncreated glory proper to him as God was again resumed.
John xvii. 5, " Glorify me, 0 Father, with thine own self, with the
glory which I had with thee before the world was ;" ascribe then
all glory to the King of glory, for his is kingdom, power and glory.
But our Church interprets it better, ''unto the praise of God the
Father :" for the Father is glorified in his Son's glory, to whom he
committed all power and praise; they both are one; " Thou, 0
Father, a'rt in me, and I in thee," John xvii. 21. He that doth
despise the Son, despiseth also the Father ; he that doth confess
that Jesus Christ is the Lord, honoureth the Father ; and if he do
this out of faith and love, God will honour him : if against his will,
out of fear, God will be dishonoured in him. Here for application
let us pray with the Church.
" Almighty and everlasting God, which of thy tender love towards
man, hast sent our Saviour Jesus Christ to take upon him our flesh,
and to sujQFer death upon the cross that all mankind should follow
the example of his great humility ; mercifully grant, that we both
follow the example of his patience, and be made partakers of his
resurrection, through the same Jesus Christ our Lord. Amen."
THE GOSPEL.
Matt. xxvi. 1. " And it came to pass, wJien Jesus had finished
all these sayings ;''' — and so forth unto the 51th verse of the next
chapter.
I have chosen out of this long Scripture, (which is indeed the
Gospel of the Gospels), only two short texts, as best fitting the time ;
the first preached in English at Paul's Cross, Mar. 11, Anno 1598,
454 THE OFFICIAL CALENDAR OF THE CHURCH.
tlie second in Latin at the Bachelor's Commencement in Cambridge,
Anno 1599, both exercises of a young student, and then no prac-
titioner.
The first text is written, Matt. xxvi. 14, " Then one of the twelve
which was called Judas Iscariot went unto the chief priests, and
said unto them, What will ye give me, and I will deliver him unto
you?"
The four Evangelists are compared by the schoolmen to the four
elements : John, to fire, Luke, to air, Mark, to water, Matthew, to
the earth, and that in two respects especially : first, because this
Evangelist, before his conversion, was an earthly-minded man, alto-
gether occupied in worldly business, telonarius, sitting at the receipt
of custom, Mark ii. 14. Secondly, because Matthew doth most
exactly deliver in his Gospel how Christ took flesh on earth, and
for this Ezek. i. and Apoc. iv., figured by the beast, which had the
face of a man, beginning his history, " The book of the generation
of Jesus Christ," &c., accurately setting down all circumstances con-
cerning Christ's birth, as also the whole manner of his death.
He was born at Bethlehem, a little village, not in Jerusalem, a
great city ; in an inn, not in his father's house; in a stinkfng stable,
not in a stately chamber ; laid in a cratch, not in a cradle, that we
might learn of him to be humble and meek ; " for every circum-
stance of his nativity is a school of humility," saith Augustine,
Ser. 22, de tempore.
Our Evangelist also doth note the time when Christ was born, to
wit, in the days of Herod, in the 42d year of Augustus Caesar's
empire : for as man was made the sixth day of the Aveek, so re-
deemed in the sixth age of the world : born when the days are
shortest, "he must increase, (quoth the Baptist,) I must decrease."
John, therefore, was born at midsummer, when the days grow
shorter and shorter, but Christ about the calends of January, when
the days wax longer and longer, giving at once both life to man
and length to days, as Augustine and Ambrose note : born in the
night, also, saith Tertullian, to signify that he should be a light to
lighten the Gentiles, and all such as sit in darkness and in the
sha'low of death.
Touching Christ's passion, our Evangelist tells us he suffered in
Golgotha, the place where Adam was buried, as Ambrose thinks,
upon that very day of the week that Adam was created, and as it
is probably conjectured, upon the self-same day of the month, and
the same time of the day, '« for as in Adam all die, even so in Christ
shall all be made alive."
THE SUNDAY NEXT BEFORE EASTER. ^ 455
I need not here relate how the King of glory was envied by the
Pharisees, accused by the priests, accursed of the people, condemned
by Pilate, buffeted by the soldiers, mocked of the captains : last of
all, which is worst of all, (an action which the sun did blush to see,)
crucified among thieves as a malefactor, even by his own country-
men, and all this said, and more than can be said, through a
treacherous act of a miscreant Apostle, who played the merchant
with his Master, as you hear in the text, '' What will you give me,
and I will deliver him unto you ?" in which bargain and sale four
points are to be considered especially :
r Name, Judas Iscariot.
Tur 1 . I -v 1 1, 1 • J Company, one of the twelve.
Merchant, described by Ills < ria; n 4. ^ ^ii i wi i »
' -^ j Office, among the twelve, he had the bag,
V John xii. C.
J pi f Ecclesiastical, chief priests.
^"^ S ' ^ 'I Civil, captains, Luke xxii. 4.
I Ware, Christ, " I will deliver him," selling his Master, as if he had been
i his slave.
(^Manner of bargaining, in which interpreters observe three gross faults.
First, as a pedlar having no certain standing, he ran up and
down the city, seeking chapmen, not chapmen seeking him, as if
his ware had been so bad that none would buy it, except he did
expose it basely, for it is said, "he went unto the chief priests."
Secondly, whereas he should have said, Ye shall give me thus
much, or else ye shall go without him, he saith only, What will ye
give ? leaving it to the discretion of the buyers.
Thirdly, he did not take ready coin for his ware, for it appears
in the text, and Theophylact observes it, that the chief priests at
this time did only promise him money, not pay ; yet Judas, an un-
happy merchant, after he had wrought journey work with the devil,
sold his most loving Master unto strangers, his most hateful ene-
mies, even Jesus, the world's Saviour, in whom is all treasure, for
a little silver, and that without any good assurance, for he saith
only, " What will ye give ?" &c.
Judas, (as Origen and Augustine note,) signifieth a confessor ; of
which name there was another Apostle surnamed Thaddeus, or
Judas Jacobi, Luke vi. 16, that therefore this treacherous merchant
might be distinguished from that other faithful Apostle, he is termed
Iscariot, either of the village wherein he was born, as Cajetan ; or
of the tribe of Isachar, as Erasmus thinks, Iscariot quasi Isacha-
riot ; or of both, as Jerome and Isiodore ; for Isachar, as these
doctors observe, doth signify wages or hire, noting unto us Judas'
nature by Judas' name, called Iscariot of this Iscariotical feat,
" What will ye give me ?"
456 THE OFFICIAL CALENDAR OF THE CHURCH.
Here note that some Judases are Iscariots, some confessors trai-
tors, some Christians in show, devils indeed, like the dragons of
Armenia, that have cold bodies and jet cast fire out of their mouths,
or like the sea-fish which gape so wide as if they would devour the
whole ocean, but when they be ripped up, and their entrails searched,
no water is found in their bellies ; or like Diogenes Sinopensis, in
opinion a stoic, but in conversation an epicure ; like Julian Apos-
tata, who writes of himself, that he had a busy tongue but a lazy
hand. Endeavour thou to be like that other Apostle, not only
Judas a professor, but also Lebboeus, practiser ; all heart, as Isi-
dore, 1. 7, Origen, c. 9. For Christians are not sophisters, only
learning logic and rhetoric able to make them speak well, but also
masters of that art ''which shows deeds, not words," as Clemens
Alexandrinus excellently.
In these two Judases is shadowed unto us this mystery, that in
the Church visible there will always be some bad as well as good
professors : Iscariot figureth, the one, Lebboeus the other ; the
which observation as it doth cross the Donatists in old time, so the
Brownists in our age, a fantastical kind of people that run first out
of their wits, and then out of our Church rather than they will
communicate with our not Puritan congregation. I say to them as
Augustine to the Donatists, " Leave not, but, pacified come to the
people, not ours, but His, of whom we all are ; or if, impacible, ye
will not come with us, then go from those for whom Christ shed his
blood: whom, therefore, ye make your own, will not be Christ's;"
and in another place, " Thou, who art carried abroad by the wind
of temptation, what art thou ? Wheat ? It is not taken from the
threshing floor by the wind. From thy place, therefore, know thou
what thou art." If you be Christ's, hear Christ's word, he bids
you sufi"er the tares to grow among the wheat ; he tells you that he
had chosen twelve, and one was a devil ; as it followeth in the text,
Judas Iscariot was one of the twelve, not a disciple only, but an
Apostle.
The name of a Priest in former ages hath been so venerable, not
among Christians only, but among heathens also, that they were
wont to choose their Priests out of their Philosophers, and their
Kings out of their Priests. Among the Romans (as Alexander ab
Alexandre) none were created pontifices, but such as were of great
wealth and noble blood ; and it is reported by the same writer, that
Alexander the Great, seeing the High Priest of the Jews in his rich
attire, saluted him with all humble respect, and adored him as a
god ; and the Papists have this fabulous apothegme of St. Francis,
THE SUNDAY NEXT BEFORE EASTER. 457
that lie vras wont to say, if he should meet in one way at one time
a Priest and an Angel, he would first reverence the Priest, and
then salute the Angel ; and therefore the civil lawyers acquainted
with the Canons of the Church have little law, less conscience, to
rush into our possessions and contemn our professions, having our
benefices, hating our habits, as if it were a discredit for their wor-
ship to ride in a Priest's cloak, or put on our clerical attire, to be
pointed at for an Apostle, and reputed one of the twelve.
Judas a Preacher, a worker of miracles, an Apostle, yet for all
this an Iscariot, a traitor to his Master, a butcher to himself. This
may teach the people, terrify the Pastor ; it may teach you to re-
spect more the doctrine and commission of him that is sent, than
his life and conversation ; if God speak to thee, as he did unto
Balaam by an ass, thou must have so much patience, saith Luther,
as to hear him : if God will have thee saved by one who peradven-
ture shall be damned, hear what he saith, and look not what he
doth. If thy Pastor live lewdly, that is his own hurt ; if he preach
learnedly, that is thy good : take thine own and go thy way ;
Judas himself preaching Christ's doctrine must be heard, albeit, in
the end he steal from us and betray the Gospel.
Secondly, this example may terrify Preachers, evermore remem-
bering that fearful speech of our Saviour, " Many will say to me in
that day. Lord, Lord have we not by thy name prophecied ? and
by thy name cast out devils, and by thy name done many great
works? and I will profess to them, I never knew you." Their book
and clergy cannot then save them ; it will be demanded of Pastors
at that day, "Not what they have read, but what they have done ;
not only what they have taught but how they have lived." Bernard.
And therefore if thou be an Apostle, labour to be like thy master
Christ, who did first do, then teach, Acts i. 1. Like Basil, of whom
Gregory Nazianzen, that he did thunder in his doctrine, and lighten
in his conversation.
But Judas was not an ordinary Preacher only, but one of the
twelve. Now why Christ should choose twelve rather than another
number, so many men, so many minds ; and yet all in this one
point agree, that the number is mystical, and therefore some think
Christ in this number alluded unto the twelve sons of Jacob, Gen.
xlix., others to the twelve fountains of water, which the children of
Israel found in Elim, Num. xxxiii. ; the twelve wells are the twelve
Apostles, the seventy palm trees are the seventy disciples, saith
St. Jerome : others to the twelve precious stones commanded to be
set in Aaron's garment, Exod. xxviii., others to the twelve princes
31
458 THE OFFICIAL CALENDAR OF THE CHURCH.
chosen out of the tribes of Israel, Jos. iii. ; others to the twelve
stones Joshua took out of Jordan, and pitched in Gilgal, Jos. iv. ;
the twelve stones Joshua put in Jordan were a type of the twelve
Patriarchs, and the twelve stones he took out of Jordan prefigured
the twelve Apostles : other resemblances as vulgar I omit, and come
nearer the text.
It was an especial favour of Christ to number Judas among the
twelve, whom He had chosen out of the whole world to be his
dearest friend, and greatest follower in his life, as also to be the
trumpeter of his Gospel and glory after his death. It was such an
honourable calling on earth, as that the schoolmen are much per-
plexed about their precedence in heaven ; so that the higher Isca-
riot was in place, the greater was his fall, the fouler his fault ; it
doth aggravate his villainy much, in that an Apostle was an
apostate.
Secondly, note that in every order some are out of order, in
Abraham's house, Isaac's family, David's court, and Christ's own
family, some evil, some devil : if any should demand why Christ
foreseeing the treason of Judas chose him, and all this while suf-
fered him being chosen ? answer is made by St. Ambrose, to teach
us patience, that when we be betrayed even of our own followers
and nearest acquaintance, to bear it, and forbear them moderately,
blessing them that cursed us, Matt. v. 44.
Lastly, Judas is described by his office, namely that he had the
bag, John xii. 6. Here begins all the mischief. Judas being burser
shuts himself into his purse, and becomes a slave to a few pieces of
silver, his own prisoners ; for as Ambrose speaks of the drunkard,
"The drunkard, when he consumes wdne, is consumed by wine:"
so Gregory the Great of a covetous catiff, '' By holding on to
wealth, he is held by wealth, and wishing to make it his booty, he
becomes its booty," saith Augustine ; it was easier for a camel to
pass through the eye of a needle, than for Judas (as it were, con-
jured into the circle of his purse) to get out again. He now thinks
of gold Avhen he is awake, and dreams of gold when he is asleep ;
he could not sec so much as a box of ointment, but he must needs
be fingering of it, the smell of ointment was sweet, but the smell of
gain more sweet ; and therefore being exceedingly grieved, as a
foolish hunter for losing that prey which he never had, instantly to
recover that damage, went to the chief Priests, and said, " what will
ye give me, and I will deliver him unto you."
Here then we see that to be true, which because the Scripture
saith it, cannot be false, that covetousness is the root of all evil,
THE SUNDAY NEXT BEFORE EASTER. 459
the very metropolis of all villainy ; every man hath one fault or
other, but the covetous wretch hath seven, he is an index or epi-
tome, rather indeed a commentary upon all the deadly sins ; of all
Christ's Apostles, he that bare the bag betrayed him.
In a mystical sense, whosoever esteemeth his goods more than
his Gospel, is a Judas ; an heretic making merchandize of the word,
is a Judas ; a witness or a judge, that sells the truth in place of
justice, can be no better than Judas, for Christ is truth ; and is
not (I pray you) Christ bought and sold, when Balaam is the Bishop,
Judas the Patron, Simon Magus the Priest ? but the Pope is the
greatest Iscariot of all, worse than Judas in some respects, for he
sold Christ but once, and he thought that once too much, but Judas
of Rome selleth daily pardons and indulgences, cruces, altaria,
Christum, Christ's cross, Christ's blood, Christ's self, and yet is
not a whit ashamed of this holy merchandize, such an horrible
crime, that it made ^neas Silvius (who after his Priesthood was
always great of the Popedom) to whet notwithstanding both tongue
and pen against this Iscariotical legerdemain.
If there were no chapmen, there would be no merchants ; I come
therefore now to those who bought Christ, said in my text to be
chief priests, and they were Christ's chief enemies, able to do wrong
in regard to their might, and willing to do wrong in regard of their
malice ; the which amplifieth exceedingly Judas' sin, who cared not
what became of his master, so he might have a little money, deliver-
ing up a most innocent Lamb into the jaws of ravenous wolves. In
the person of these priests, observe that sometimes they make mer-
chandize of Christ, which are promoted to the chief places in the
Church, herein resembling the wolf, who sucks the sheep when he
is little, but being grown great devours him, as the poet wittily:
" Nutritus per me, tandem fera sseviet in me."
It is added in the Gospel of St. Luke, chap. xxii. 4, that " Judas
communed also with the captains" about this bargain ; the word is
jptttJ^yot, which Jerome translates magistratus, the translator of the
Syriac copy, magistri militise ; Tremellius, principes exercitus
templi, for they were a select band to defend the temple ; perfect!
templo tuendo, saith Erasmus, or as Thophylact, overseers of the
building, or censores, they that should see good order kept in the
Church, or those whom the Romans appointed to keep the seditious
people in awe ; whatsoever was their oflSce in particular, it should
seem they were defenders and protectors of the Church, and yet
they be most ready to crucify Christ, the head of the Church.
460 THE OFFICIAL CALENDAF. OF THE CHURCH.
I fear some patrons of our temple in England resemble these
guardians of Jerusalem : if it be not so, Judas is to blame for com-
muning so much about the selling of Christ "with them ; if it be so,
let them remember how these captains and high priests were de-
stroyed, and that ruin is the end of sacrilege. The eagle stole a
piece of meat from the altar, but with the meat she carried away a
coal which set her nest on fire. Read the Chronicles, examine
histories, and show me but one Church-robber's heir that thrived
unto the third generation ; for where there is gloria Patri, without
a sicut in principio, there cannot be glorio filio nunc et in secula.
Where there is not glory to the father, there cannot be to the son.
" Buy the truth, (saith Solomon,) but sell it not ;" if these chapmen
had bought Christ to possess him as their own, they should have
made the best purchase that ever was in the world, to buy him
who bought them. But they bought Christ to sell him again, to
mock him, to buffet him, to spit on him, in fine to crucify him ; and
so we that are true believers have gotten all the gains and benefit
of their bargain. " Cliristian ! exult ! for thou hast gained in the
commerce of thy enemies ; what Judas sold, and the Jew bought,
thou hast acquired ! for Chri-t belongs not to the Jcav, who bought
him; he is ours." Rabanus.
The ware sold is Christ, " I will deliver him :" he saith not, I will
deliver Jesus ; for he now began to loathe exceedingly that sweet
name, but I will deliver him, in which one fact he committed three
foul faults. He betrayed Christ Jesus a man, Christ Jesus his mas-
ter, Christ Jesus his maker, like a rank Papist he put his God in
his purse : the first is murder, the second treason, the third sacri-
lege ; murder is a crying sin,. treason a roaring sin, sacrilege a
thundering sin : yet Judas after he had opened a door to Satan,'and
let him enter into his discontented soul, Judas I say, leaving Christ
and his good company, " to walk in the council of the ungodly, to
stand in the way of sinners, and sit in the seat of the scornful," at
last grew to this height of impiety, to betray an innocent man, and
as much as in him lay to mar his maker, and destroy his Saviour,
and therefore let us pray with the Church.
'' Almighty God, Avhich dost see that we have no power of ourselves
to help ourselves ; keep thou us both outwardly in our bodies, and
inwardly in our souls, that we may be defended from all adversities
which may happen to the body, and from all evil thoughts which
may assault and hurt the soul, through Jesus Christ," &;c.
EASTER DAT. 461
THE EPISTLE.
Col. iii. 1. — "■ If ye he risen again with Christ, seek those things
which arc above."
This Epistle consists of advertisements, and arguments enforcing
the same.
r Exhortative : '' seek those things which arc above ;
Advertisements^ set your affection on heavenly things."
I Dehortative : " not on earthly things."
Present estate of grace ; " We are risen again with Christ:"
ergo, Ave must ascend and " seek the things above."
Dead unto the worki : ergo, " not mind the things on earth."
ArfTuments takfU ) ^^ture estate of glory : " whensoever Christ (which is our
from our * \ ^^^®) shall show himself, then shall ye also appear with him
in glorj'," l)ut the wrath of God cometh upon the children
of unbelief, both in this world and in that to come : for
Chi'ist shall appear to reward the godly, to punish the re-
probate, to judge all.
St. Paul doth use two words here, ^-qnlv and (jipoi'av, to seek and to
savour, and howsoever ^^ovelvm the text be last, yet it is in nature
first ; for we must first know, then follow the things above ; first
discern, then desire them ; ignoti nulla cupida, quoth the poet,
uncouth unkissed ; ergo, we must first look before we can like ; first
see with faith in our understanding, then seek Avith devotion in our
affection. And these two must go together jointly, because seeking
without seeing is blind, and seeing without seeking lame : God is to
be served with our whole heart, with all our wit, with all our will.
Here then is a notable lesson, as well for ignorant as negligent
people. For ignorant, there is no pleasure so sweet to the mind as
knowledge, no knowledge so sweet as that of religion, no point of
religion so sweet as to savour the things above, " for it is eternal
life to know God, and whom he hath sent, Jesus Christ."
Synesius is of opinion, that a philosopher excels an ordinary man,
as much as an ordinary man doth a beast ; but every scholar in
Christ's University doth excel a philosopher as much as a philoso-
pher doth a dolt. Human learning is a rush candle, saitli Clement
Alexandrinus, but the Gospel is as the glorious sun in her brightness,
illuminating all such as sit in darkness and in the shadow of death.
If it were not for hope of things above. Christians of all men were
most miserable : now no man entereth into heaven, but he that doth
the will of God ; and no man can do the will of God, except he
know the will of God ; esteem then all things as loss for the sur-
462 THE OFFICIAL CALENDAR OF THE CHURCH.
passing knowledge of Christ Jesus our Lord. Read the Bible, for
it is his will ; frequent the temple, for it is his house : come to the
communion often, for it is his mandy; suffer the words of exhorta-
tion and doctrine, for the Gospel is the power of God unto salvation.
Use all good means for knowledge, that you may set your minds on
heavenly things, and then for practice, that ye may seek the things
above. For it is an instruction for idle persons also, being more
curious in finding than careful in following heavenly things. In a
scholar the mathematics are commended especially, because they
stand upon infallible demonstration ; and so it is in God's academy,
the best learned make demonstration ; as "show me thy faith out
of thy works," there is a demonstration ; " let your light so shine
before men," there is another demonstration. If your minds are
set on heavenly things and not on earthly, then seek the things
above, place thy religion " non in lectione, sed in dilectione," not
in the brain or brow, but in godly care and heavenly carriage.
Seek the things above by living according to the laws of Jerusalem
above. For albeit we dwell on earth, our burgess-ship is in heaven,
Phil. iii. 20. Earth is patri loci, but heaven patri juris, as Irishmen
are dwellers in Ireland, but denizens of England, governed by the
statutes of this kingdom ; so we dwell in houses of clay, whose
foundation is in the dust, but we submit ourselves unto the laws of
that city, which is above ; yea, we dwell in heaven partly, for the
the lover is dead in himself, and lives in another ; and so it is with
us all ; our mind is where our pleasure is, our heart is where our
treasure is ; if then our affections be set on Christ, we are dead in
ourselves and live in him, and living in him, our hearts are with
him, even in the place where " he sitteth at the right hand of God."
If any shall ask Avhat things are above. Saint Paul answers in
1 Cor. ii. 9, " Such things as eye hath not seen, and ear hath not
heard and heart not understood;" and in 2 Cor. xii. 4, mysteries
ineffable ; not that Paul would have men here curious in searching
that they cannot find ; for so the saying is true, things above us
appertain not to us : but his meaning is that we should learn by
the book of God that which is revealed of God, and so fidendo, not
videndo ; by faith and hope grounded upon the rock of God's holy
word, not upon the sands of human wit; first understand, then
undertake to seek the things above; to seek, though as yet we
cannot thoroughly see ; this is f^ovslv ; but in audacious curiosity to
measure every foot in hell, and dispose of every cabinet and cham-
ber in heaven, is v;ts^^^oi>ilv, as Paul elsewhere, to know more than
is meet to know.
EASTER DAY. 463
"Not on earthly things." Some refer this to the traditions of
men, and ceremonies of the law mentioned in the former chapter ;
all those beggarly rudiments were but shadows of things to come,
the body is in Christ ; and therefore prefer the kernel before the
shell ; set your affection on heavenly things and not on earthly.
Others understand by things earthly, the things of the world,
that three-headed Geryon, honour, riches, pleasure ; so Paul in
the words immediately following expounds himself, "mortify your
earthly members, fornication, uncleanness," &c., we may set our
eyes and hands on the things of this world, but not our heart, as
David by precept. " If riches increase, set not your heart upon
them ;" and the Christians in the primitive Church by practice,
" who sold their possessions and laid down the money at the Apos-
tle's feet," Acts iv. 35; at their feet, not at their heart, to signify,
saith Jerome, " that we must not make them our Master, much less
our Maker, but use them as our servants, and as it were creatures,
having all things, and yet possessing nothing, our affections must
not be set, at least not settled on trash below."
As God said to Abraham, " Get thee out of thy land, and from
thy kindred unto the country that I will show thee:" so likewise
doth he speak to the soul of man in the 45th Psalm : " Hearken, 0
daughter, and consider, incline thine ear, forget also thine own
people, and thy father's house." Socrates being asked what coun-
tryman he was, answered, a citizen of the world ; but a Christian,
saith ^neas Silvius, must answer otherwise, that he is a burgess of
heaven ; for albeit man is called earth thrice with one breath, 0
terra, terra, terra ! that is, as Bernard construeth it, earth by pro-
creation, earth by sustentation, earth by corruption, yet in regard
of a better inheritance purchased for us in heaven by Christ, and
in respect of our faith, hope, love, faith apprehending, hope assur-
ing, love desiring those things above, we are not habitatores terrge,
but accolse, saith Ambrose, "Sojourners and inmates for a time,
not permanent dwellers." Heb. xiii. 14.
This world is the land wherein we were born, wherein we were
bred, but we must forget our father's house, forsake his home-stall,
and seek for another in the spiritual Canaan, one to come in the
celestial Jerusalem above, where Christ sitteth at the right hand of
God. Above is a place opposite to this earth, "it is heaven of
heavens," Ephes. iv. 10; for the heaven must contain him, until he
come to judge the quick and the dead. How then is Christ's body
with all dimensions in the blessed Eucharist ? It sits at the right
hand of God in heaven, and therefore doth not descend down to us,
464 THE OFFICIAL CALENDAR OP THE CIIURCn.
but "we must ascend up to it, according to that of the old Church,
and as yet retained in the Popish missal, sursum corda, lift up your
hearts, set your affections on things above, not on things below ;
fly with the wings of faith and devotion as eagles into heaven,
•where the body of Christ sitteth at the right hand of the Father :
and this I take to be the true reason, why the Church of England
hath allotted this Scripture for Easter-day, that coming to the
Lord's table, vre may not only gaze upon the visible sign, but to
set our affections on things above, that we may be made partakers
of invisible grace. See before Sursum corda, Zanchius in loc.
Calvin, institut. lib. 4, chap. xvii. § 36, Church Horn, concerning
the worthy receiving of the Sacrament, part 1, Beza Antithesm,
Papism and Christianism, § 11.
" Mortify your earthly members, fornication, uncleanness." The
whole corrupt mass of wickedness is the body of sin, fornication,
uncleanness, unnatural lust, evil concupiscence, covetousness, mem-
bers of this body; called ours, because "Thy destruction is from
thyself, 0 Israel." Hos. xiii. 9. All sins in us are from us: "All
my ills are altogether evil and altogether my own," saith Hugo the
cardinal: and earthly: for that they reign in men earthly minded,
and hinder our heavenly conversation, and therefore such hands
are to be cut off, and such eyes ought to be pulled out. It is not
said occidite, but mortificate ; we must not destroy nature by cast-
ing ourselves out of the world, but mortify sin by casting the world
out of us.
Hitherto concerning advertisements, I proceed to the powerful
arguments concerning the same, the first is taken from the word
resurrection.
" If ye be risen again," &c. A new life doth require new man-
ners : if then ye be risen from the death of sin to the life of grace,
ye must walk with new tongues, and walk in new ways, as being
new creatures in Christ created unto good Vorkg. He then that
increaseth in faith, and groweth in grace, and sprouteth in heavenly
meditations higher and higher, is assuredly risen again ; but he that
walketh in his own ways, and groweth from bad to worse, growing
every day downward, is still dead and buried in the Golgotha of
the world : a covetous muck-worm that digs in the earth, as an
hog, and then entombs himself like a mole, cannot be said to be
risen again, for his mind is shut in his chest, as a dead body buried in
a coffin ; a voluptuous man is not risen again, for he that liveth
in pleasure is dead, although he live. The proud man hath his
thoughts above, and yet not risen again, the top of his ambition
EASTER DAY. 465
is not heavenly, but earthly, risen against Christ, not risen with
Christ,
„ . .,/-,,.,, C Sacramentally.
JNow we rise mth Christ two ways, < ^^ ,,
The dipping in holy baptism hath three parts, the putting into
the water, the continuance in the water, and the coming out of the
water : the putting into the water doth ratify the mortification of
sin by the power of Christ's death, as St. Paul, Rom. vi. 3 : " Know
ye not, that all we which have been baptized into Jesus Christ,
have been baptized into his death, and that our old man is crucified
with him?" The continuance in the water notes the burial of sin,
to wit, a continual increase of mortification by the power of Christ's
death and burial, Rom. vi. 4. The coming out of the water figureth
our spiritual resurrection and vivification to newness of life by the
power of Christ's resurrection, " That like as Christ was raised up
from the dead by the glory of the Father, even so we should walk
in newness of life."
We promised in our baptism, to forsake the vain pomp and glory
of the world, with all covetous desires of the same, so that if we
set our affections on earthly things, and not on the things above ;
what are we but Foedifragi, such as have broken our word and vow
to God? Secondly, God's elect are risen again with Christ effectu-
ally ; for as the burgess of a town in the parliament house beareth
the person of a whole town, and what he saith, the whole town saith,
and whatsoever is done to him, is also done to all the town : so
Christ upon the cross stood in our place, and bore our person, and
whatsoever he sufi'ered we suffered, and when he died, all the faith-
ful died in him, and as he is risen again, so the faithful are risen in
him. It is therefore meet the members should follow the head,
seeking the things above, where Christ sitteth on the right hand
of God. I conclude this argument in the words of Gorran, ''Our
estate is one of vigour, because we have arisen ; our place is honour-
able, because we have regained it ; we desire it, because Christ is
there ; therefore it is a state of power, a place of profit, and an
object of desire."
Ye are dead to the world, but alive to God through heavenly
conversation, according to that of Paulinus :
" Vive, precor, sed vive Deo, nam vivere mundo
Mortis opus, viva est vivere vita Deo."
" Vive Deo gratus, toto mundo tumulatus,
Crimine mundatus, semper transire paratus." — Eeusner.
466 THE OFFICIAL CALENDAR OF THE CHURCn.
Grateful to God, live to Lis praise,
For this alone is life ;
Tis death, for earth to spend thy days ,
In labour, toil and strife.
Buried to earth, and washed from crime.
Be ever thus prepared,
To pass the narrow bounds of time,
And gain thy great reward.
"Your life is hid with Christ in God." I „ . . ',
This may be construed of our life. 1 "Pf > ^ '
This mortal is so full of miseries and mischiefs, as that the
Thracians used to lament at the birth, and rejoice at the burial of
their friends : " Is not this the region of the dead, -vrhere are the
shades of death, the gates of death, and the body of death ?" Amb.
Our diseases and disasters are such, as that even our natural life
many times is hid, but Christ is the resurrection and the life, the
great physician able to wound and make whole whom he list.
The life spiritual is hid in God much more ; for as trees in
stormy winter, so good men in tempest and anguish of soul seem
to be dead, not only to the world, but even to themselves.
Eutychus is an emblem of a Christian in temptation. He fell from
an high loft and was taken up dead, and so reputed of all that were
present ; but Paul laid himself upon him, and embraced him, and found
life in him, and set him on his legs again ; so though a man fall
high from heavenly grace, to the very pit of hell if it were possible,
yet he may be raised again by some skilful and painful Paul apply-
ing the comforts of the Gospel, and showing that his life is not
altogether extinguished, but hid only with Christ in God.
Lastly, this may be well expounded of our eternal life ; for albeit
we be now the sons of God, yet it doth not appear what we shall
be, that is hid in Christ with God. The pearl cannot be found
until the shell of the fish be broken ; our glory cannot be seen,
overshadowed with this mortality ; but whensoever Christ which is
our life shall show himself, then shall we also appear with him in
glory. " Come Lord Jesus, come quickly." Amen.
EASTER DAY. 467
THE GOSPEL.
JoHH XX. 1. — " The first day of the Sabbaths came Mary Magdalen
early {when it was yet dark) unto the Sepulchre," ^-c.
In this Gospel is commended unto us the dutiful and devout
behaviour of a religious woman called Mary Magdalen, and of two
loving disciples Peter and John, toward their late deceased Lord
Jesus Christ.
„, T . . -, ri. In coming to the Sepulchre.
The devotion oi Mary ) ^ t • i.- \ ^ ^ i. ,
,_ , , . *' -<^ 2. In communicating what she saw at '
Magdalen is seen, ) xi o i t,
° ' I the feepulchre.
The devotion of Peter and John in < ^^?^^^9 ^^ I the Sepulchre.
( Going into j
All which duties of all parties as they were performed in good
haste, so they proceeded out of a good heart, being earnest as early.
"The first day of the Sabbaths." All the week-days are called
Sabbaths in honour of the seventh which is the Sabbath, as Luke
xviii. 12. Njjs-ErQ Si; TfS ffa,33aT'«, that is, "I fast twice in the week:"
so Sabbaths is used, Acts xx. 7, and 1 Cor. xvi. 2. The first day
then of the Sabbaths is the first day of the week ; the which
according to the Jews computation is our Sunday, so called in
memorial of our Saviour's blessed resurrection, who being the Sun
of righteousness, arose this day ; not from his rising, but from his
fall, from death, hell, grave ; the Jew gave God the last, but the
Christian honours him better with the first day of the week.
It is objected out of Matt, xxviii. 1, "That Mary came not to
the sepulchre in the beginning of the morning on Sunday, but
rather at evening on Saturday." For the reconciling of the four
Evangelists in this point, I refer the reader to St. Aug. de consensu
Evangelist, lib. iii. c. 24. Aquin. part 3, qusest. 53, art. 2. Baron,
annal. tom. 1, fol. 196, 197. Jansen. concord, c. 145. Marlorat.
Maldonot. English Gloss, in Mat xxviii.
We must use the Scriptures as Elisha did the Shunamite's child,
lay mouth to mouth, and eyes to eyes, and hands to hands ; if we
meet with an hard placef we must compare text with text. Evan-
gelist with Evangelist, translation with translation, and meditate
thereon day and night until we find the truth, and as it were, put
spirit into the dead letter.
468 THE OFFICIAL CALENDAR OF THE CHURCH.
I must entreat you therefore first to confer Matthew with Moses.
<' Evening," Gen. xv., doth signify the whole night, all the time
from the sun setting until the sun rising, " The evening and the
morning were the first day." So that whereas Matthew reports
Mary came to the sepulchre in the evening of the Sabbath, his
meaning was not that she came on Saturday night, but on Sunday
morning, as his words import, " In the evening, when the first day
of the week began to dawn," that is, as our Evangelist, " early, when
it was yet dark."
2. The text original is not taaipd Si oaj^j^dti^v, but 64-s bi cajSjidfuv,
and that as Gregory Nyssen, a Grecian born, construeth it, is a
transacto Sabbatho, when the Sabbath was ended, as Beza trans-
lates extreme Sabbatho, in the latter end of the Sabbath : this
exposition is allowed of Jerome, Ambrose, Musculus : and lest we
should doubt of it, avowed by St. Mark, c. xvi. 1: "When the
Sabbath day was past, Mary Magdalen," &c.
3. For the better concordance between John and Matthew, note
the difference between the Jews and Romans in their computation.
The Jews accounted the natural day from evening unto evening,
as it is evident, Luke xxiii. 54, Avhere it is said that the Sabbath
drew on, when Christ was buried, but he was entombed on Friday,
so that according to their account, when it was dark on Friday, the
Sabbath on Saturday began; but the Romans did reckon the natural
day from the morning unto morning. If our Evangelist follow the
Jews, and Matthew the Romans in their account, distinguish the
times, and all things agree.
So that now the text is clear. Mary Magdalen, when the Sabbath
was ended, on the first day of the week, came to visit Christ's sepul-
chre : she knew very well where Joseph had laid his precious body,
but she came not with her spices and ointments until the Sabbath
was past : in which interpreters have noted her zeal to be well
ordered and discreet; first she did serve God, and then observe
men, first praise the living Lord according to law, then visit her
dead lord according to love.
Many men in our age perform less necessary duties at such hours
of the Sabbath as they should worship God in his holy temple.
Nay, some rufiians are so profane, that they think Easter day,
wherein they were made partakers of Christ's heavenly supper, to
be the most convenient time for go*iping and drunkenness.
Assuredly, the Christians in Prester John's country shall rise up
against us in the last day, who may not, after the receiving of the
Sacrament under pain of grievous punishment, so much as once
EASTER DAY. 469
spit until the going down of the sun : whereas unruly rake-shames
in more civil countries, endued with a greater portion of knowledge,
drown Christ at the tavern, whom they received at the temple.
"Early." Mary did seek Christ in the first day of the w^eek,
and first hour of the day, but many defer to seek the Lord until
the last week of their life, the last day of the week, the last hour of
the day, the last minute of the hour. It is an exorbitant course
while the ship is sound, the tackling sure, the pilot well, the sailors
strong, the gale favourable, the sea calm, to lie idle at road, carding,
dicing, drinking, burning the seasonable weather, and when the ship
leaked, the pilot sick, the mariners faint, the storms boisterous, and
the sea a turmoil of outrageous surges, to launch forth and hoist up
sail for a voyage into far countries ; and yet such is the skill of
evening repenters, who though in the morning of youth, and sound-
ness of health, and perfect use of reason, they cannot resolve to
weigh the anchor, and cut the cable that withholds them from seek-
ing Christ ; nevertheless they feed themselves with a strong per-
suasion, that when their wits are distracted, their senses astonished,
all the powers of the mind and parts of the body distempered ; then
forsooth they think suddenly to become saints at their death, how-
soever they demeaned themselves as devils all their life.
Let us aAvake from sin with David early, rise with Samuel early,
with Abraham send away Hagar early, with Christ and his audi-
ence come to the Church early, seeking the Lord with this holy
woman early.
"When it was yet dark." St. John doth here seem to contradict
St. Mark, reporting that Mary Magdalen came to the sepulchre
when the sun was rising. For the reconciling of these places, Am-
brose is of opinion that divers women came at divers times. Jerome
and others hold that the women came four times, accordina; to the
difierent reports of the four Evangelists ; namely, that first they
came in the evening, as Matthew, chap. 28 ; secondly, when it was
dark, as John here : thirdly, in the morning early, as Luke, chap.
24 ; fourthly, when the sun was rising, as Mark, chap. 16.
But the most and best expositors have determined that these
devout women came but once, and that in the morning early; when
it was dark they began to set out of their lodging, but they con-
tinued in their journey, and abode about the tomb till it was twilight,
and saw the stone taken away from the sepulchre.
As the former clause showed Magdalen's good haste, so this her
good heart being (as Origen speaks,) a woman endued with manly
courage and carriage : she might have feared that herself and her
470 THE OFFICIAL CALENDAR OF THE CHURCH.
company could not remove the tombstone ; or if they could, that
the soldiers who guarded the place, would not have suflfered it ; or
if they would have been content, it was uncomfortable for a silly
woman in the night to view the dead corpse of so loving a friend.
Yet Magdalen, a woman, a timorous woman, accompanied only with
some few of her own sex, as St. Mark reports, as our Evangelist,
journeying alone, came to the grave with spices and sweet ointments,
when it was dark. 0, the riches of God's infinite mercy ! that so
foul a sinner should prove so fair a saint ; that Magdalen, sometime
an harlot, should precede in this good office Mary the mother of
Christ, always a virgin ; that a woman in this point of valour and
virtue should be more forward than Peter, the most loving disciple
to Christ, and John the best beloved of Christ. " 0 the deepness
of the richness, both of the wisdom and knowledge of God ! how
unsearchable are his judgments, and his ways past finding out !"
" And saw the stone taken away from the grave." It is re-
corded by Matthew, that '^ Joseph of Arimathea took the body of
Jesus, and wrapped it in a clean linen cloth, and put it in a new
tomb which he had hewn out in a rock, and rolled a great stone to
the door of the sepulchre, and departed." All which undoubtedly
Magdalen well observed, as she was sitting against the grave; it
might therefore perplex her much in this holy business, how she
should roll away the tombstone, and so purchase a sight of her best
beloved master. But Almighty God, who giveth his angels charge
over his children, that they hurt not their feet against a stone, sent
a messenger from heaven to roll back that huge stone for her. Even
as a loving father, when he carrieth his little child to a town, will
sufi'er him to walk in the plain and fair way, but when he comes to
slippery paths, he takes him by the hand, and in dirty passages
bears him in his arms, and when he comes to a stile lifts him over
easily ; so God our heavenly Father useth us his dear children ; if
we shall endeavour to go so far as we may, so fast as we can in the
plain way to the celestial Jerusalem, he will assist us in dangers, and
help us over stiles, he will remove blocks and hindrances in our
passage ; the great stone parting Christ and us, even while we least
think of it, shall be rolled away.
Again, in that Mary saw the stone taken away, note that Christ
rose the first day of the Sabbaths early ; to show that he was very
God, he rose again to show that he was very man, he rose again the
third day. That a live man should raise a dead man, as Peter did
Tabitha, was wonderful : that a dead man should raise another dead
man, as the bones of Elisha did the Moabite, was more wonderful ;
EASTER DAY. 471
but that a dead man should raise himself, as Christ did on this day,
was most wonderful. Assuredly none could do this but he who said,
" I am the resurrection and the life : power I have to lay down my
life, and power to take it again."
But his resurrection was deferred until the third day, to demon-
strate that he was very man : for if he should have presently risen,
his death would have been thought no true death, and so by conse-
quence his resurrection no true resurrection. And then it was
often told by himself, and foretold by others, he rose the third day,
and that it is in the text, " early :" for as he was crucified when
the sun was going to bed, to signify that by his death he would
destroy the works of darkness, both the inward darkness of sin
and outward darknesss of hell, as Aquine wittily ; so he rose when
the sun began to shine, that having conquered the kingdom of dark-
ness, he might bring r;s unto light and life everlasting. " As the
first days were reckoned according to man's lapse from light to
darkness, so these were computed from his restoration from dark-
ness to light." Aug.
" Then she ran, and came to Simon Peter, and to the other Dis-
ciple whom Jesus loved, and said, they have taken away the Lord
out of the grave." As the people said, " Is Saul among the Pro-
phets ?" Even so may we wonder at this, and say, is Magdalen
among the preachers? a tutor of those great doctors who were to
teach all the world ; the Apostles' Apostle ? Yes, surely, Magdalen
made the first sermon that ever was of Christ's resurrection, and
this her fact had some reference to Eve's fault ; a woman was the
first messenger of this our joy, because a woman was the first min-
ister of that our sorrow.
" We cannot tell where they have laid him." As Magdalen is a
pattern of much virtue, sparing neither pain or cost in visiting our
Saviour's sepulchre, so likewise a precedent of some weakness, in
that she could not find Christ at this time, though she sought him
earnestly and early, because she did err in two circumstances, as
the glorious angels intimate, Luke xxiv. 6, first, in the time, for
** he had risen ;" then in the place, ''he is not here." Let us there-
fore seek the Lord when he may be found, and where he may be
found. There is a time wherein he may be found, but if we neglect
it, there shall be no more time. The wicked old world had a time
to seek the Lord while Noah preached : Sodom had a time while
Lot visited : Jerusalem had a time while Christ conversed in her :
Dives had his time while Lazarus lay at his gate : Judas had his
time while Christ reproved him. If the filthy Sodomites, if the rich
472 THE OFFICIAL CALENDAR OF THE CHURCH.
glutton, if treacherous Judas, if proud Pharoali were now alive ;
what would they do, what would they not do to seek the Lord while
he may be found, and to call upon him when he is near ? Nothing
would be so much esteemed as a truce of time, which heretofore by
days, weeks, months, years, was lavishly misspent. Again, we must
seek Christ in the right ubi, Christ is not to be found in the furrows
of the earth, in hell or grave ; we must not seek a dead Christ, but
a living Christ, in his works, in his word, in his sacraments, in his
house, there we shall be sure to find "him in the midst of them that
preach, in the midst of them that pray.
"They ran both together." In like zeal to Christ, and love one
to another, and yet each outstripped other, John in going to,
Peter in going into the sepulchre. John doth resemble the con-
templative, Peter the practive. The contemplative is more nimble
in his wit, the practive more quick at his work : John did run
faster, but Peter did go surer ; or, as Rupertus, John did figure the
Jews, Peter the Gentiles. The Jews came to Christ sooner, yet
the Gentiles overtaking them were the sounder : " I have not found
(saith he that knew best) so much faith in Israel," Matt. viii. 10.
"When he had stooped down he saw the linen clothes." None
but humble men and meek can see these mysteries. He that will
not stoop at Christ's grave shall never be made partaker of his
death and resurrection. He went not in, either content with these,
or prevented by fear. " But Peter following him went into the sepul-
chre, and saw the linen clothes lying, and the napkin that was about
his head, not lying with the linen clothes, but wrapped together in
a place by itself.'' As the followers and friends of Christ, so the
cruel enemies and foes of Christ became preachers of his glorious
resurrection ; as Calvin truly, some by silence did seem to confess
it, others by reporting an incredible tale did more strongly confirm
it. The grand lie first invented by the rulers, and after broached by
the soldiers, impudently to disgrace the truth of our Saviour's resur-
rection (as St. Matthew reports) is, "That the disciples came by night
and stole him away while we slept." " 0 senseless untruth, either
you were asleep or awake ; if asleep, how did ye know that his dis-
ciples had taken him away by night ? if awake, why did ye not
guard the tomb ?" Aug. Ye could not be unable, for the watch was
strong ; ye will not, I am sure, be thought unwilling, for either you
were cowards, or traitors, or both ; in not using your hands, arrant
cowards ; in not employing your tongues in raising the town to
surprise the body, rank traitors.
Again, if thieves had stolen him away by night, they would not
THE FIRST SUNDAY AFTER EASTER. 473
have left the fine linen clothes in the grave, neither could they
gain so much leisure as to loose the feet, unbind the head and dis-
robe the body, leaving the napkin that was about his head in a
place by itself.
The Gospel and Epistle concord in every point : for if Christ be
risen and not here, then Mary Magdalen must not set her " affec-
tions on things earthly, but seek the things above, where Christ
sitteth on the right hand of God."
THE EPISTLE.
1 John v. 4. — " JLZZ that is horn of God overcometh the world," ^c.
Wherein
observe
A proposition : " All that is born of God over-
cometh the Avorld."
An exposition, how the regenerate man is a con-
queror of his enemies, and that is by faith appre-
hending Christ, who doth overcome : " This is the
victory that overcometh the world, even our faith."
C Father.
.,,,.„.,,. , , /'Heaven, the-< Son.
And this laitn is sealed W 1 tt i /-n. i.
- , , . , > Holy Ghost,
unto us by the testimonial <( r tk *^ ' 't-
of three witnesses in ^j,^^^^^^ 1 ^^^J^' '
(Blood.
If then ye receive the witness of men, which often lie, let us
embrace the witness of God, which is greater, even truth itself, for
he that doth not believe makes God a liar, but he that believeth,
hath eternal life.
"All that is born." St. John doth not use the masculine gender,
"he that is born," nor the feminine, "she that is born," but the
neuter, "all that is born;" because there is in our spiritual genera-
tion no distinction of sex: Gal. iii. 28, "There is neither male nor
female, but ye are all one in Christ Jesus ;" and this (as Rupertus
observed) is of greater emphasis, "All that is born" of God, of
whatsoever sex, country, condition, overcometh the world.
32
474 THE OFFICIAL CALENDAR OF THE CHURCH.
Not all that is born, but "all that is born of God;" we are born
the sons of Avrath, and servants to the world, but new born to be
conquerors of earth and heirs of heaven; I say, born "not of
blood, nor of the will of the flesh, nor of the will of men, but of
God." Our conception is by the seed of the word, through the
powerful operation of his Holy Spirit : our birth is our baptism ;
the Church is our nurse ; the breasts all of us suck, the two Testa-
ments; our meat, the pure milk thereof; our growth, increase of
grace, riches, heavenly treasures ; end, everlasting life.
There is a proverb in Italy, that it were good for men to be
born wise, or twice ; now we cannot be born spiritually wise, and
therefore we must be born twice ; first born that we may come into
the world, then again born that we may overcome the world.
"Overcometh." In the present, for albeit in other battles every
soldier must stand to the fortune of the wars, yet in our spiritual
fight, a Christian may conquer even while he doth march. " I
write unto you young men, because ye have overcome the wicked ;"
we triumph when we fight. Fight, and victory is certain ; not be-
cause the battle is ended, (for we must wrestle still against flesh
and blood, against principalities and powers ; as we promised in our
baptism, we must manfully fight under Christ's banner against sin,
the world, and the devil, and so continue Christ's faithful soldiers
unto our lives end) "but all that is born of God overcometh the
world," because our grand captain Christ hath already won the
field, and obtained victory for us: "I have overcome the world;
in the world ye shall have affliction, but be of good comfort, I have
overcome the world."
Yet, let not him that girdeth his harness boast himself, as he
that putteth it off". For when Agamemnon said, " What can the
victor fear?" answer was made by Cassandra, "What he does not
fear." We may not be secure, but serve God in fear, though we
fight in faith; as our captain, "watch and pray," lest your adver-
sary devour you, continue fighting a good fight, having faith and a
good conscience.
The world is overcome two ways, as Aquin prettily, but not
pithily, abjiciendo, subjiciendo, by forsaking it in a contemplative
course, by subduing it in an active ; but herein Aquin speaks like a
friar, ergo a liar ; I therefore correct his gloss, saying : that we need
not abjicere, but only subjicere, not utterly leave, but only not love
the world, as St. John in this Epistle, " being in the world, but yet
not of the world ;" riches and honour be good servants, but bad
masters: as Augustine sweetly, they must be "subjects, not mas-
THE FIRST SUNDAY AFTER EASTER. 475
ters; followers, not leaders." He that greedily followeth and hunteth
after the world, is overcome of the world ; but he that suffers only
the world to follow him, using it as Aristippus did Lais, overcomes
the world, in being greater than the world.
A mere contemplative monk, in shunning some occasions of evil,
fiieth in a manner all occasions of doing good, against the rules of
nature and Scripture ; for the one showeth a man is not born for
himself; the other, that a Christian ought to be servant unto all,
as St. Paul expressly, Gal. v. 12, "By love serve one another;"
he that is born of God overcomes the world in being a new man,
not being no man : as a man, he must be like Martha, cumbered
with much business ; as a new man, like Mary, choosing the better
part. Abraham Ortelinus used instead of an emblem, the world's
globe, with this inscription, Contemno, et orno, mente, manu, "I
contemn, yet adorn, with heart and hand."
"The world." That is, the things of the world, and the prince
of the world, with all their complices ; he that is born of God is
delivered from the hands of all his enemies, " that he may serve God
in holiness and righteousness all the days of his life without fear."
The martial terms, overcome and victory, show that our life is a
continual warfare upon earth ; all that are born, fight; all that are
born of God, overcome ; the serpent doth sometime bruise our heel,
and so fall us, and happily foil us, but Christ our general hath
broken his head, by whose power and victory we shall tread down
Satan under our feet : a Christian therefore must put on the resolu-
tion of King Alfred, of whom our chronicle : (Huntingdon.)
" Simodo victor eras, ad crastina bella pavebas :
Simodo victus eras, ad crastina bella pai-abas."
To-morrow's war, the -victor fears ;
To fight again, the vanquished foe prepares.
"And this is the victory." Faith is the means of this victory:
for albeit saith Cajetan, "In overcoming the world, good works as
underling soldiers execute something, but faith under Christ com-
mands all as a captain :" yea, faith is head and hand too, striking
the conquering stroke with the sword of the spirit.
In our spiritual warfare we fight against four enemies especially,
the world, the flesh, the devil, and death.
All the world's army consists [ Adversity on the left hand,
of two wings : 1 Prosperity on the right.
He that believeth in Christ, overcometh both, as Christ, who
476 THE OFFICIAL CALENDAR OF THE CHURCH.
living in the world, renounced prosperity, and endured adversity ;
" lie contemns all earthly goods which should be contemned, and
endures all ills that are allotted him ; so that his happiness be not
sought in those, nor unhappiness feared from these." Aug. A
Christian then that followeth our Saviour's example, remembers in
want his treasure in heaven, in dearth his conscience is a continual
feast, in banishment he looks for another city to come, whose builder
and maker is God. In all these things a Christian is a victor, yea
more than a conqueror, Rom. viii. 37.
As for enticing prosperity, that usually doth assault us more
dangerously than affliction. As Augustine notes, " Job was a con-
queror on a dunghill, whereas Adam was overcome by Satan in
Paradise," and the Church saith, Isa. xxxviii. 17, "In my happi-
ness my grief was most bitter ;" as Bernard expounds it, "At tlie
first she had grief in the death of her martyrs; afterwards greater
grief in her conflict with heretics ; in process of time being in peace,
she was grieved most of all in the looseness of her children," and
so the world gained of the Church more by prosperity than adver-
sity ; yet he, that is born of God, overcometh all this wing : " By
faith Moses, when he was come to age, refused to be called the son
of Pharoah's daughter, and chose rather to suffer adversity with
the people of God, than to enjoy the pleasures of sin for a season."
The flesh is not a foreign foe, but an homebred enemy, fighting
not as a tall soldier, but as a crafty traitor rebelling against the
spirit, Dalila in Sampson's bosom, Judas in Christ's company ; like
the moth in a garment, it is bred in us and daily cherished of us,
and yet it frets and destroyeth us.
"Quis nescit autem quanta corruptela sit
contaminatae carnis ac solubilis ?
Sordet, tumescit, liquitur, foetet, dolet,
inflatur ira, solvitur libidine," &c.
"Who is ignorant of the mischief of the contaminating and effemi-
nating flesh ? It defiles, it puffs up, it enfeebles, it taints with offen-
siveness, it frets, inflames with anger, and debases with lust."
Prudentius.
Yet he that is born of God abstaineth from fleshly lust and sinneth
not, as our Apostle proves in this Epistle. See the Gospel, Dom.
XV. post Trinit.
The devil is our arch-enemy, being indeed the chief commander
of all forces against us, even the prince of darkness, a watchful and
a wrathful enemy, " yet he that hath the shield of faith is able to
quench all his fiery darts," Ephes. vi. 16. His greatest cannon
THE FIRST SUNDAY AFTER EASTER. 4Y7
shot against us is, that we are grievous sinners, in -which he giveth
every one that is born of God armour and weapons against himself,
that with his own sword, we may cut his own throat. " For Christ
gave himself for our sins," Gal. i. 4. If I were righteous and had
no sin, then I should not need Christ. Why then, 0 peevish holy
Satan, wilt thou make me turn Puritan, and so seek righteousness
in myself? when in very deed, I have nothing in me but sins, and,
as thou sayst in this truly, grievous sins ; alas ! they be no trifling,
but terrible sins against the first and second table : but I fly to
Christ the Lamb of God, who takes away the sins of the world,
'•Who loved me and gave himself for me," dying for my sins, and
rising again for my justification ; and so my sin, which is a con-
demned sin, is in Christ who is a condemning sin, a ransom and
sacrifice for sin. Now this condemning sin is stronger than that
which is condemned. For it is wisdom, righteousness, sanctification,
and redemption.
The last enemy, but not the least, that shall be destroyed, is
death, of all terribles unto the natural man most terrible ; yet by
faith it is made advantage to us, howsoever hurtful and hateful
unto others.
He that believeth, is assured that Christ is the resurrection and
the life, that he hath led captivity captive, that he hath swallowed
up death in victory by his death, and opened unto us the gates of
eternal life. See before the song of Simeon. Every true Christian
then is a greater conqueror than William the Conqueror, even
greater than Alexander the Great, or Pompey the Great, or the
great Turk. For whereas they conquered in many years a few
parts of the world, he that is born of God overcometh in one hour
with one act only, the whole world, and all the things in the world.
Aristotle dying said, "I have lived in anxiety, I die in doubt,
not knowing where I go." But Paul in his life desired to be dis-
solved, and to be with Christ : and Stephen at his death, " 0 Lord
Jesus receive my spirit." So comforted in his life, so blessed in his
death is every one that is born of God. See Perkins* Treat, of
Dying Well, in fine, relating many sweet and comfortable speeches
of God's children at their death. I conclude this part in a distichon,
" Terra fremat, regna alta crepent, mat ortus et orcus,
Simodo firma fides, nulla ruina nocet."
The heaving earth peals forth my parting knell,
Around me crowd the prince and powers of hell ;
Black tempests howl, the yawning grave draws near :
Be still my trembling fiesh, faith cannot fear.
478 THE OFFICIAL CALENDAR OF THE CHURCH.
" For there are three which bear record in heaven, the Father,
the Word, and the Holy Ghost." Whether in old time this clause
were received into the sacred canon or no, see Sixtus Senen. bib-
liothec, lib. 7, hseres. 9, resp. ad ob. 7, Erasm. annot. especially
the commentaries of Lorinus upon the place. The Father bear
witness of Christ in his transfiguration and baptism, saying from
heaven, "This is my beloved Son in whom I am well pleased, hear
him." God the Holy Ghost bear record in descending first upon
himself. Matt. iii. 16, then upon his apostles at Whitsuntide, making
them witness this truth also. The word bear record of himself: " I
am the way, the truth, and the life." "The works that I do in my
father's name, they bear witness of me." "Dost thou believe the
Son of God? he it is that talketh with thee." "I am Jesus; I am
Jesus of Nazareth, whom thou persecutest."
"And these three are one." In testimony and essence. This
then is a notable pilot to direct the ship of the Church how to sail
between the rocks of Arius, who denied the Unity, and Sabellius,
Vfh.0 denied the Trinity.
As three bear record in heaven or from heaven, so likewise " three
bear record in earth, the spirit, and water, and blood, and these
three are one," that is, agreeing in one. The spirit witnesses on
earth, and in all ages by the Scriptures, which he hath given us,
and to understand which he enlightens our minds ; and by the
miraculous changes which he works in the characters and conduct
of his people : the water witnesses on earth, by being perpetuated
to all ages and among all nations as a memorial, sign, and seal of
the gift of the spirit, and the work of inherent sanctification thereby,
also to the doctrine of the Trinity, in whose name it is given to us ;
the blood witnesses by and through its sacramental sign and seal to
the same great truths, and is a special witness of the vicarious
atonement of the incarnate God. These are, as it were, living
monuments of the essential truths and facts of Scripture. Comp.
Let us, having so great a cloud of witnesses, even six concording
all in one, believe steadfastly that all which is born of God over-
cometh the world, and that the victory conquering the world is our
faith apprehending the merits of Christ Jesus, who did overcome
the world for us. "0 Lord increase this faith in us evermore."
THE FIRST SUNDAY AFTER EASTER.
479
THE GOSPEL.
John xx. 19 " The same day at night, which was the first day of
the Sabbaths," ^-c.
' Time ; " the same day at nigbt, when the doors
were shut."
Place ; " where the disciples were assembled
together for fear of the Jews."
Comfort; ampli- Person ; Jesus came, not only f Words, saying
fied by circum- - sending good news as be- twice, " Peace
stances of fore, verse 18, but himself be to you."
bringing it, comforting \ Action, " Stand-
Herein
observe
the disci- -J
pies,
them in
ing in the midst,
and showing his
hands and side."
Commission : and in it the
' Qualifier, " Jesus."
Qualified, all the disciples present, " I
send you, he breathed on them," &c.
Qualification, " Whosoever sins ye remit,
they are remitted," &c.
** The same day at night." As a compassionate mother cannot
endure that her little child should cry long, but instantly she takes
him in her arms to dandle that he may be still ; even so Christ
comforting his disciples as one •whom his mother comforteth, ap-
peared unto them upon the same day that he did rise, not deferring
his comfort, at night the doors being shut for fear, when they did
most need his comfort, and stood in the midst of them, as the sun
in the midst of the firmament, and the heart in the midst of the
members, affording his comfort indifferently to them all, using
words of comfort, ''peace be to you;" a salutation howsoever
ordinary, yet at that time most fit and best welcome, considering
their troubled estate ; showing them also the wounds of his hands
and side, more than evident demonstrations of comfort : for as
Marius accused of the Senate for treason against the Common-
■wealth, rent his clothes, and in their presence showed the wounds
he received in the w'ars for his country's good, saying. Quid opus
est verbis, ubi vulnera clamant ? so Christ here showing his pierced
hands and side ; these be the tongues, and these be mouths open
and "wide to proclaim how much I love yoti, these, these, tell all the
world that I died for your sins and rose again for your justification.
It is recorded in Holy Bible, that a giant in Gath had six fingers
on each hand ; on the contrary, that Adonibezek lost his thumbs :
all such as are too curious in school-quirks have six fingers on a
hand, one finger in the dish more than is needful ; and yet such as
480 THE OFFICIAL CALENDAR OF THE CHURCH.
altogether neglect school-learning, want their thumbs, and cannot
so well handle the sacred word of God. It is apj^arent that Christ
did rise with his wounds, otherwise he would not have showed his
hands and side, for the confirmation of his resurrection, and yet a
body glorified is without any blemish in all parts : here then we
must either distinguish or destroy.
The scars of Christ in his hands and feet after he was risen again,
were not signs of defeat, but ensigns of victory ; not wounds of
horror, but of honour ; the conqueror glorieth in his scars, Consule
Jansen. concord, cap. 147; Suarez in 3 parts, Thom. 2, torn. 47,
disputat. 2, sect. Cajetan. Modin. et alios in Thom. 3 part, quaest.
o4, art. 4.
Mystically, Christ doth speak comfortable words, and showeth
his precious wounds unto such as have shut their doors unto the
street, and renounced the pomps of the world, especially to such as
are gathered together in unity to serve God according to his pro-
mise, "Where two or three are gathered together in my name,
there am I in the midst of them." All these, and all other remark-
able notes upon this part, I purpose, God willing, more fully to dis-
cuss in mine exposition of the gospel appointed for St. Thomas' day.
"As my Father sent me, even so send I you." This "as" f'nd "so"
may be referred unto the person sending, as also to the pari^.s sent.
Unto the person sending, as my Father had authority to send me,
so "all power being given unto me in heaven and earth," I send
you ; for he saith not, I will desire my Father to send you, but " I
send you."
Again, this "as" may be referred to the parties sent; for as my
Father sent me to preach good things unto the poor, to bind up
the broken hearted, and to call sinners unto repentance ; so send I
you to reconcile men unto God, and God unto men, according to
that of Paul, 2 Cor. v. 19, " We are ambassadors for Christ, as
though God did beseech you through us, we pray you in Christ's
stead, that ye be reconciled to God."
No man must take upon him this honour, except he be called of
God: "He that runneth of his own accord, without sending, is a
false prophet," Jer. xxiii. 21 ; for albeit Christ now do not imme-
diately call, and send apostles, as heretofore, yet he doth mediately
send by deputies under him, as he did Titus and Timothy, Sosthenes
and Silvanus, and others in the primitive Church; "And those we
ought to judge lawfully called and sent, which be chosen to this
work by such as have public authority given unto them in the con-
gregation, to call and send ministers into the Lord's vineyard."
THE FIRST SUNDAY AFTER EASTER. 481
As the bishops of Ephesus ordained bj men, are said expressly to
be placed in that high calling by the blessed Spirit ; Acts xx. 28,
'• Take heed to yourselves, and to all the flock, whereof the Holy
Ghost hath made you overseers."
The qualified are the disciples, every one, so well as any one ;
for that which Christ said unto Peter, " I will give to thee the keys
of the kingdom of heaven, and whatsoever thou shalt bind on earth
shall be bound in heaven," &c., he saith here to all, "I send you;
whosoever sins ye remit, they are remitted unto them :" all had the
same calling and the same charge. Happily St. Peter in this com-
mission had a priority, not a superiority; or if a primacy, not a
supremacy over the rest : he had (as our divines acknowledge) a
precedence in place, named for the most part first, as the foreman
of the quest ; and a pre-eminence in grace, reputed for his excellent
knowledge and zeal, the chief of the whole college, the Scripture
witnessing that he was the first confessor, the first preacher, the
first baptizer, the first worker of miracles ; in a word, as he Avas the
foreman, so the most forward of all the twelve in execution of his
Apostleship : I say the most forward of all the twelve ; for St. Paul
in his own conceit was not inferior, and in others opinion far superior
to Peter: Augustine saith, "God taught Peter by Paul, a younger
Apostle." Eusebius Emisenus, "If Peter was primate, Paul was
chief;" and Chrysostom, Honore par erat illi, nihil enim hie dicara
amplius; his meaning is, that Paul was Peter's better, and more
learned and wiser. As Bellarmine writes in lib. I. de E,o. Pont,
cap. 28, § respondeo, Paulum. And therefore Paul withstood Peter
to his face, and that in a matter of faith, and when, if ever, he was
Pope of Eome.
St. Peter accounted himself, and so was esteemed of all the col-
lege, a fellow pastor, not as Bellarmine, a monarch, making the
whole world his diocese, calling all men, even the rest of Christ's
own Apostles, his sheep ; our blessed Saviour in this commission
made them all peers, and when some would have been princes he
rebuked them, Matt. xx. 26 ; Luke xxii. 2G. I will end this obser-
vation with that excellent sentence of Pope Leo the Great, " They
were on a par in their election, alike in labours, and equal in their
end."
The persons qualified abode long in Christ's college, and received
the Holy Ghost also before they did execute this high commission ;
and so we must be furnished, and endued with many commendable
parts of learning and sanctification, as Paul, ScBaxtixoi, fit in regard
482 THE OFFICIAL CALENDAR OF THE CHURCH.
of our knowledge to be pastors, and in respect of our unblamable
life to be patterns. See Gospel Dom. 8, after Trinity.
" Whosoever sins ye remit." Upon this ground there is in the
Church of England a general absolution after a general confession
of sins, Collect after the Confession at Morning Prayer, and at the
Communion, and a particular absolution, upon a particular confes-
sion, yet neither absolute, but conditional, " if the penitent truly
repent and unfeignedly believe the Gospel."
Again, "\ve further say, that "Almighty God hath given power
and commandment to his ministers to declare and pronounce to his
people, being penitent, the absolution and remission of their sins ;"
in so much that this act of absolving only belongs unto the minister
ordinarily, tanquam ex officio, but when none of that order is or
can be present, another man may do it with good effect, according
to that old saying, " a Christian is a priest in necessary cases."
Magd. And I see no reason in popish learning, why women may
not absolve so well as baptize. See Gospel, Dom. 19, after Trinity.
Thus, as you see, the Disciples had comfort and commission ;
first, comfort for themselves, and then a commission to strengthen
and comfort others, and for this cause Christ said twice, '' peace
be to you," receiving principally peace to themselves, and then
secondarily charge to preach peace to them afar off, and to them
that are near, Isaiah Ivii. 19.
THE EPISTLE.
1 Pet. ii. 19. — " This is thanh-uwrthy, if a man for conscience
toward God endure grief," ^"c.
Saint Peter having instructed us in the former part of this chapter
what we should do, teacheth us in this latter how we must suffer,
["Precept, "This is thank-worthy, if a man for con-
1.1,, J science toward God endure grief," &c.
I Pattern, "' Christ suffered for us, leaving us an ex-
(^ amjjle."
" This is thank-worthy." tito ya^ ^^a'^t?, it is God's grace, to wit,
an effect and sign of his grace, gracious and acceptable to God, or
as we read according to St. Peter's own gloss, it is thank-worthy,
THE SECOND SUNDAY AFTER EASTER. 483
deserving commendation and praise. " If a man for conscience
toward God endure grief," that is, for God, who knoweth all ; or for
what a man in his own conscience knows is well pleasing to God ; or
for the faith of God, (as Aquine upon the place,) for as faith is
used for conscience, Rom. xiv. 23, " Whatsoever is not of faith, is
sin ;" so conscience here may be taken for faith.
And therefore the schismatics and papists enduring grief for their
own faults and not for Christ's faith, have by their suffering neither
grace nor glory ; but as Aristides, who died of the bite of a weasel,
exceedingly lamented because it was not a lion ; so the schismatic
may grieve that he doth not smart for the Lion of Judah, but for a
weasel lately crept out of the Alps, which* at the first crow^ded in
among us at a little hole, but since being pampered at the tables of
many citizens, and some country ladies, is grow'n so full and pursy,
that many will rather forsake God's plough and look back to the
world, than acknowledge he came in at so little an entrance.
And for the papists, it is well observed, that as no man dies with
an ague, nor without an ague ; so none are executed for the Roman
religion, nor without it : all their Jesuits and other Romanists
Jesuited, (as B. Andrews,) our Homer, their hammer, excellently,
" it is not faith merely that makes them endure grief, but faction ;
it is not religion, but rebellion," beginning at Tiber and ending at
Tyburn. If then it be true, not the cross but the cause makes a
martyr, it is not thank-worthy for a papist, buffetted for his own
fault, to take it patiently.
Yea, but the schismatics in losing their livings, and the papists
in losing their lives, evermore pretend conscience towards God.
Answer is made, that " conscience not grounded upon sure knowl-
edge, is either an ignorant phantasy or an arrogant vanity;" for
as in a man's body, the raw stomach makes a rheumatic head, and
a rheumatic head a raw stomach ; so science makes our conscience
good, and conscience our science good : con is always in composi-
tion, and among Christians it should be with scientia : that which
art hath joined and God coupled let no man sever.
The philosopher speaks of a twofold ignorance, particular and
universal, as the lawyers, ignorantia juris et facti, or as the school-
men, ignorantia vincibilis et invincibilis ; according to these dis-
tinctions every nescience is not a sin, but only that ignorance which
is in such points as we may and must understand, ignorance from
neglect or choice, so that an erroneous conscience, (our adversaries
being judges,) is not a sufficient warrant to suffer martyrdom, though
a man should vaunt with Edmund Campion, " I can die, but I can-
484 THE OFFICIAL CALENDAR OF THE CHURCH.
not be conquered," and in another place, " Except God be ejected
from heaven, and Lucifer reinstated, I shall never yield."
They Avho killed the blessed Apostles, in their erroneous consci-
ence thought they did God good service : Saul breathing out
threatenings and slaughter against the Disciples of the Lord, said
he did it out of zeal. Philippians iii. 6. The most blasphemous
heretic, "which is murderer of the truth, (as Tertullian speaks,) if he
be buffeted for his error, presently makes himself a Catholic martyr.
In old time, many were so vain-glorious in affecting the reputation
of martyrdom, that there was a sect called Martyriani ; some suffer
out of fashion, for there is a conscience not according to knowledge ;
others endure grief out of faction, for there is a knowledge not
according to conscience : the first suffer as ambitious of honour ; the
second to satisfy their malignant humour, but neither of these,
(Pope Peter being judge, and the schoolmen jury,) can merit thanks
of God, or praise of men.
When Simeones saw that Arsacius, an unlearned and an unworthy
doting old man, was placed in Chrysostom's room, he cried out, Pro
pudor ! quis cui ? " Shame ! who is this ? why placed here ?" so may
we censure justly the Popes sitting in Peter's chair, Pro pudor ! quis
cui? Peter would have men subject to their Lords with fear, not
only to the good and courteous, but also to the froward, " for this is
thank-worthy, if a man for conscience toward God endure grief and
suffer wrong undeserved." But the Pope doth unloose men at his
pleasure from their allegiance to good and gracious princes, and
therefore we will appeal from Peter to Peter, from Sir Peter to Saint
Peter, from princely Peter to preaching Peter, affirming here, " What
praise is it, if when ye be buffetted for your faults, ye take it pa-
tiently ? but, and if when ye do well, ye suffer wrong and take it
patiently, then is there thanks with God, for hereunto verily were ye
called." For all that will live godly in Christ Jesus shall suffer
persecution, entering into God's kingdom through many tribulations.
"Christ suffered for us, leaving us an example." Christ is pro-
pounded in the Gospel as a sacrifice for sin, and as an ensample for
virtue. St. Peter hath pithily comprehended both in this one verse,
" Christ suffered for us, that his passion might deliver us from the
bondage of sin, leaving us an ensample to follow his steps, that his
actions might direct us unto virtue."
For the first, our justification stands in two things especially, to
wit, in the remission of our sins by the merits of Christ's death,
and in imputation of righteousness, whereby God accounteth that
righteousness which is in Christ, as the righteousness of that sinner
■ THE SECOND SUNDAY AFTER EASTER. 485
that believetli in him. Now the righteousness of Christ consists in
his obedience passive and active, both together, for Christ in suffer-
ing obeyed, and in obeying suffered, and the very shedding of his
blood, to which our salvation is ascribed more specially, must not
only be considered as it is passive, that is a suffering; but also as
it is active, that is an obedience, in which he showed his exceeding
love both to God and us in fulfilling the law for us.
'' For us." That is, all us indefinitely, for Christ in his oblation
on the cross, shed as much blood for the labouring man who foUow-
eth the plough, as for the prince who sitteth on his throne : that his
precious blood should have greater force in some than in others, is
not the fault of him who did impart it, but of him who doth not
well employ it. If a man should commit such an heinous offence,
that he could no way but by the prince's gracious pardon escape
death, he would not suffer his eyes to sleep, nor his eyelids to take
any rest until by some means or other he had obtained the same,
gotten it written and sealed, and laid up in a box fast and sure,
reading it often with great joy. Now this is the case of every
man ; original sin makes us the sons of wrath, actual much more
rebels and traitors against our heavenly king, by which all of us
have deserved ten thousand deaths. Our only refuge is, that Christ
suffered for us : in his name we must sue for pardon at God's hand,
and never rest until we have the assurance thereof sealed up in our
hearts and consciences. How dull are our wits, how dry are our
eyes, how hard are our hearts in hearing and reading these mys-
teries ! Our blessed Saviour in the garden for our sake did sweat
drops of blood trickling down to the ground, and on the cross shed
streams of blood, and yet we cannot shed one tear for his sake,
when we remember his torments and receive the Sacraments, which
are speaking seals of his Passion ; he was longer in dying and in
doing it, than we can endure to contemplate on it. Alas ! how
shall we die for him, and suffer for conscience towards God ? He
that hath not heat enough to think on it, will never have heart
enough to die for it. I beseech thee, dear brother, if not for my
sake, yet for thine own sake, yea for his sake who died for us,
examine one word uttered by David in the person of Christ, fodoerunt
manus meas, &c., "They digged my hands and my feet, noting the
wide wounds in both, as being not only pierced, but also digged as
it were with a mattock." Whatsoever he did endure, was not for
himself but for us: " He bear our sins in his body on the tree, that
we being delivered from sin, should live unto righteousness, by
whose stripes we are healed." 0 Domine Jesu, da cordi meo te
48G THE OFFICIAL CALENDAR OF TlIK CHURCH.
(leslJerarc, desitlcrando quacrerc, qurercndo inveniro, inveniendo
amarc, amando mala raea rcdempta non iterare. Da Dominc Deus
mens cordi rneo poenitentiam, spiritui contritioncm, oculis lachyma-
rum fontem, ori custodiam, manibus cleemosjnte largitatem, ut totus
figaris in me, qui totus crucifixus pro me. Amen. Aug.
" 0, Lord Jesus ! grant me to desire thee with my heart, by
desiring to seek thee, by seeking to find thee, finding to love thee,
and loving, not to reiterate the ills from which I am redeemed. 0
Lord, my God ! grant to my heart penitence, to my spirit contrition,
to my eyes fountains of tears, to my mouth watchfulness, to my hands
largeness of charity, that thou who wast crucified for me, maycst be
perfectly formed in me."
" Leaving us an ensample." For he was not only a sacrifice for
.sin, but a direction also for virtue, that we should follow his steps : he
saith in the Gospel appointed to be read this morning, " I am the
good shepherd." Now a good shepherd is not a pastor only, but a
pattern also, as Christ of himself, "the truth and the way:" the
truth in regard of his good learning, the way in regard of his good
life. There are four sorts of shepherds, as Ilemingius in his postill :
the first neither teach well nor live well ; and these pull down the
Church of God Avith both hands, of which sort St. Peter and St.
Jude foretold us there should be many in the latter age ; for albeit
Judas Iscariot be dead, his practice livcth ; he that neither feeds
his flock by life nor lesson, although he cannot betray Christ in his
own person, yet he betrays the members of Christ unto the devil.
The second sort are such as instruct well in the pulpit, but mis-
demean themselves in conversation, and these set up the temple
with one hand, and pull it down as much again with the other ;
like scriblding school-boys, that which they write fair with the fore-
finger, they blur with the hind-finger.
The third sort are such as teach ill, but for any scandalous and
open crime they seem to live well, as hypocrites and heretics,
"coming to us in sheep's clothing, whereas inwardly they be ravening
wolves."
" Ac vcluti pueris aVjsyntliia tctra modentos
Cum daro conantur, prius oras pocula circura
Contiiij^uiit dulci melli.s ilavoquc ; liquore." — Lucretius.
Like physicians, covering the bitterness of the pill and potion with
gold and sugar ; for while men gaze at their outward holiness, they
be easily made to swallow the dregs and drugs of their heresy.
The fourth sort arc such as both teach well and live well, building
God's city with both hands; and such a shepherd and bishop of our
THE SECOND SUNDAY AFTER EASTER.
487
Insinuating that
we must suffer
souls was Christ, both doctor and ductor, one that doth lead and
feed his sheep, leaving us an ensample to follow his steps (in all
which either he did or suffered) so fast as we can, so far as we may.
For as his actions are our instructions, so St. Peter saith here,
that his passions are our Patterns :
Innocently, for albeit he was reputed among
the wicked, and crucified as a malefactor,
"yet did he not sin, neither was there guile
found in his mouth."
Patiently, "who when he was reviled, reviled
not again, when he suffered he threatened
not, but committed the vengeance to him
that judgeth righteously."
Anselm hath written a tract, entituled Mensuratio crucis : and
Justus Lipsius hath three books de cruce. Sixtus Senensis and
other Popish authors have many conceits about the material cross,
full of wit and art. But I beseech thee Lord Jesus to dwell in my
heart by faith, and to fill me with all fulness of grape, that I may
know thy love which passeth knowledge, and comprehend what is
the breadth and length, and depth and height of it showed on thy
cross for the redemption of the whole world.
Pendimus a te,
Credimus in te,
Tendimus ad te
Non nisi per te
Optime Christe.
" 0, Jesus Christ ! thou best of friends ;
On thee alone, our cherish'd hope depends ;
In thee we trust; our prayer to thee ascends ;
To thee, with eager face our footstep tends ;
Without thee, beauty, bliss, and being ends."
THE GOSPEL.
John x. 11. — "7 am the good shepherd," ^c.
No man being but a man, ought in this life to commend and
justify himself: for if he consider the time past, he shall have
good cause to lament his sins of omission and commission : if he
consider the time present, he may well blush at his manifold
infirmities : if he consider the time to come, he must fear lest he
fall. But Christ "who did not sin in whose mouth was no guile,"
(as you heard in the Epistle for this day) Christ, I say, being so
488 THE OFFICIAL CALENDAR OF THE CHURCH.
well God as man ; like to man in infirmity, but unlike man in ini-
quity, might praise himself as he doth, "I am the good shepherd."
Every word hath his emphasis ; " I am, I am a Shepherd, the
Shepherd, the good," yea, that good Shepherd. "1 am," that is,
ever was, and ever will be the Shepherd of your souls ; " I am," is
my name, from whom other shepherds and sheep are, " the first
and the last," in whom they live, and move, and have their being :
" the good," simply good, singularly good, for none is good but God,
Mark X. 18. Others are good in comparison of worse, receiving
also this good from me, from whom only cometh every good and
perfect gift. "I am that good Shepherd," foretold by the Pro-
phets, " that should feed his flock and gather the lambs with his
arms, and carry them in his bosom, seeking that which was lost, and
bringing again that which was driven away, binding up that which
was broken, and strengthening that which was weak."
Others may commend themselves for good shepherds also, when
their personal gifts are disgraced to the dishonour of God, and his
Gospel, as meek Paul magnified himself against the false teachers ;
and modest Jewel justified his learning against the railing Papists :
and of late, when the Millenarians in a petition had traduced our
clergy for a dumb and insufficient ministry ; to stop that foul mouth,
almost so void of learning as it is of love, the two famous Universi-
ties of this Island, Cambridge and Oxford, avowed to the whole
world, that there are at this day more learned men in England,
than are to be found among all the ministers of the religion of
France, Flanders, Germany, Poland, Denmark, Scotland, and all
Europe besides.
It was time to say with the Psalmist, unto their confusion and
God's glory, "great is the company of preachers." It was time,
(when our shameless adversaries had given out in writing, that there
were but four profitable preachers in the greatest part of Kent,) to
justify that the Church is furnished with many good shepherds. I
say not superlatively good, for only Christ " is the good Shepherd ;"
not positively good, for "who is sufficient for these things?" but
comparatively good in respect of that viperous brood, (which eats
out the womb of their mother, and bites off the head of their
father,) every learned conformable pastor may well say Avith Christ,
"I am the good Shepherd." Alas ! all their spite is now vented
in corners, and all their light is under a bed or bushel, but our
clergy shine as lights in the world, in the midst of a wicked and
crooked nation.
The whole
Gospel con
THE SECOND SUNDAY AFTER EASTER. 489
r 1 SI ( " ^^'^'^^ ^^^^ ^^^® ^^^ ^"^ sheep," verse 11.
h (\ hi" 1^'^ows his sheep," verse 14,
' 1^" Recalleth all straggling sheep," verso 16.
TT- T 1 1 i.1 f himself too much, verse 12.
Hireling, who loveth -^ , . n ^ . -.-..i 19
°' ( his nock too little, verse 13.
r scattereth ]
tains a de- 1 AYolf, who < catcheth V the sheep,
scriptionofa [killeth J
^Inward, " I know mine, and am known of"
j y mine," verse 14.
I Christ's sheep, J f Ear-mark, " hearing the good
having marks jrv a i ) Shepherd."
^ > Outward, an < -nr 1 i a r ^^ ■ 4.1
/ ' \ uool-mark, " lollowmg the
V (, good Shepherd."
"The Lord Ysaitli David) is my shepherd,", therefore can I hick
nothing. " For he leads them forth from the horrible pit, conducts
them through the paths of peace, brings them to the pastures of
life." Ardens.
First our blessed Shepherd delivered his sheep out of the horrible
pit, out of the hands of all their enemies. As David took his father's
sheep out of the lion's mouth, even so Christ, giving his life for his
Father's sheep, redeemed them out of hell's mouth, and the jaws of
Satan, ■who goetli about like a roaring lion, and as a ravenous wolf,
to scatter, and catch, and kill the sheep.
Secondly", Christ having brought his sheep out of the ditch, '■''■ he
leads them forth beside the Avaters of comfort, converting their
souls, and guiding them in the paths of righteousness for his name's
sake,'' Psalm xxiii. He doth call them all by the preaching of
his Gospel into his fold, and lastly bring them unto his eternal
kingdom, saying unto the sheep at the last day, " Come, ye blessed,
inherit ye the kingdom prepared for you from the foundation of the
world."
A subordinate pastor and underling shepherd, cannot redeem so
much as one sheep with his own blood, though he could give ten
thousand lives. It is his duty to preach Christ crucified, and to
show that " the good Shepherd hath given his life for the sheep.''
He must spend his strength, and expend his time for the benefit of
his flock, that they may believe Christ died for their sins, and rose
again for their justification. A prelate (saith Bishop Jewel) must
die preaching. I would to God (quoth Calvin) Christ Jesus at his
coming to judgment, might find me in the pulpit.
When as the great Bishop and good Shepherd committed his
lambs and sheep to St. Peter, he did ask him thrice, "Simon Bar-
jona, lovest thou me ?" as if he should say, " Except thy conscience
do bear thee witness thou lovest me well, yea better than either thy
33
490 THE OFFICIAL CALENDAR OF THE CHURCH.
troods, or thy friends, or thyself, thou art not fit to take this great
charge of my sheep upon thee." Bernard.
The good shepherd knows his sheep and endeavours to reduce
such as are straying, unto Christ's fold ; both are duties of residence
and precedence : wherefore such as absent themselves unnecessarily
from their cure, must take heed, " lest they turn their dispensation
into dissipation." Arbor. I speak not against all non-residence,
nor against any which is allowed by law, for a pastor may well ab-
sent himself from a particular cure for the general good of the whole
Church : and therefore when Archbishop AVarham was censured by
some of his acquaintance, for conferring the parsonage of Aldington
in Kent, on Erasmus of Rotterdam, who could not so much as read
English : answered, " It is better that one parish should want a
preacher, than the whole state such a worthy writer."
A shepherd, as the popish postillers J q, J^*
observe, must have three things, a j „^, . '
Where, note by the way, that Romish prelates and priests are first
for the scrip, then for the staif, last of all for the whistle. For the
truth is, they are all for the scrip and staff, and nothing for the
whistle. So long as they may fare v.'cll and rule the roost, it makes
no matter in what pasture the sheep feed, or in what ditch they
starve : as if they might live without care, when once they have
gotten a cure. These shepherds feed themselves, and not the flock,
being more like pasties than pastors. Cum non pascunt ; sed pas-
cantur, non a pasco derivantur, sed a pascor pasceris, as our Eng-
lish poet trimly, in Albion's Eng.
" A foul ill on their weasons, for the C'arlcs garro like a dinno,
That more we member of their japes then mend us of our sinne."
" An hired servant." All expositors agree, that hirelings are such
as respect in preaching their temporal hire more than their spiritual
charge, loving the fleece more than the flock. " Some (saith Paul)
preach Christ, even through envy, strife, contention, under a pre-
tence, not sincerely : yet so long as Christ is preached, I therein
joy, yea, and will joy." St. Augustine therefore doth gloss this
text excellently : " We must honour the good shepherd, shun the
thief, tokn-atc the hireling :" for " albeit he seeks not that which is
Jesus Christ's but his own," yet he doth good so long as he doth
stay with his sKccp and preach : uvam carpe, spinam cave ; '^ gather
the grape, avoid the thorn." Aug. Consider what he saith, and not
THE SECOND SUNDAY AFTER EASTER. 491
•what he doth, hear him as long as he sits in Moses' chair, hut when >
he sits " in the seat of the scornlul," have no fellowship with the
unfruitful works of darkness. An hireling is good in ingress and
progress, saitli Bernard, only bad in egress, saith Christ, " for when
he seeth the wolf coming, he leaveth the sheep."
"The wolf catcheth and scattereth the sheep." Bj wolf is meant all
danger annoying the sheep, as tyrants, atheists, heretics, especially
the devil, who doth not only '^ catch and scatter," as it is in the text,
but also " kill and destroy," verse 10. lie cannot kill, except he
catch: and he cannot catch except he scatter. St. Thomas was
scattered out of the Pisciplcs' company, when he did not believe
Christ's resurrection. St. Peter was also scattered from the good
shepherd and his flock, when he denied his master. The separatists
at this time being scattered from Christ's fold, and caught and en-
snared by the wolf daily. The shepherd therefore must look to
straggling sheep, especially to such as love not the congregation,
but are gadding always after new pastors and other pastures. " If
there be any consolation in Christ, if any comfort of love, if any
fellowship of the spirit, if any compassion and mercy, support one
another, endeavouring to keep the unity of the spirit in the bond of
peace."
Lastly, Christ's sheep are described in this Gospel, and that by
their secret marks ; on God's behalf, predestination, " I know my
sheep," for their names are written in heaven, Luke x. 20. "'I
know whom I have chosen,'' John xiii. verse 18, on that part a
lively faith, " I am known of mine," for they believe that I am the
good shepherd, and the great shepherd of their souls. Outward
marks of Christ's sheep are diligence in hearing his words, and
obedience in following his ways, in being hearers of his word and
doers of the same, James i. 22, receiving the Gospel, (although
preached by subordinate ministers and under-shepherds,) not as
the word of men, but as it is indeed the word of God, 1 Thess. ii. 13.
I will end this tract in the words of Bernard ; " If thou beest a
good shepherd rejoice, for great is thy reward in heaven ; if an
hireling, tremble, for thy danger is great on earth ; if a thief or a
wolf, that scattereth Christ's sheep, repent heartily, lest thy dam-
nation be great in hell.
492 THE OFFICIAL CALENDAR OF THE CHURCH.
THE EPISTLE.
1 Pet. ii. 11. — " Dearly beloved, I heseecli you as strangers and
pilgrims, abstain from fleshly lusts," ^c.
In tlie former part of tliis Epistle, St. Peter instructed us in
articles of faith ; in this latter he descends unto rules of good life,
teaching us how to live soberly, and righteously, and godly.
f'-You are strangers and
Soberly to^Yards ourselves, "abstain j pilgrims."
from fleshly lusts,'' and that because, j " They fight against the
"- soul."
f 5 /Gentiles, have /'Yourselves, " that ye may stop the mouths of
^ I your conversa- \ foolish and ignorant people."
^ 1 tion honest a- ^^God, "that others seeing your good works.
o .^ mong the Gen- \ may praise God.''
■3 \ tiles in resjDcct /Enemies, that God by your good example
g / of ^ may visit, that is convert them.
o \Christians, " love brotherly fellowship."
/ Supreme, the King as chief.
p ,• 1 \ Subordinate, rulers un- /- Author, it is the "will of God,
. / '• ' Jder him : and this obe- 1 ergo, for the Lord's sake
Righteous-
ly tovrard
our neigh-
bours in
, , jdience to superior pow- '/ End, that evil men may be
' /ers is to be performed j punished, and good eu-
• in regard of its ^ couraged.
Godly, towards God ; " as the servants of God fear God.''
" Dearly beloved.'' Q^icumenius observes, that dyartci.ufroj is he
which is beloved for some one thing, butdyarfjjroj used here, signifieth
one that is beloved in all, at least in many respects ; and so these
proselytes, " dispersed here and there through Pontus, Galatia,
Cappadocia,'' &c., were beloved of Peter as men, more beloved as his
brethren in Christ, yet most beloved as his children whom he had
begotten in the faith.
" As strangers and pilgrims." A Christian is a burgess of heaven,
a citizen and son of Jerusalem above ; so long then as he travelleth
on earth, he is both a stranger and a straggler ; a stranger, as be-
longing to another country, a straggler, as having here no permanent
city. The worldly man is a pilgrim too, tossed from post to pillar,
subject to change and chance, rtwoj Ttm-u, 7t6vov $a^» : Soph. Yet he reputes
himself no stranger, in that «' his portion is in this life," making
earth his heaven, and his purse his paradise : but the child of God
saith as David, "I am a stranger and a sojourner as all my fathers
were." Plutarch and Plato did say so much by the light of reason
and therefore let us, which have faith's eye, see so much in religion'
THE THIRD SUNDAY AFTER EASTER. 493
Strangers have four
remarkable qualities :
' 1. They go forward every day toward home.
2. They choose the best way.
3. They be very sparing of their expenses,
often forbearing things necessary.
4. They will not be detained in their journey
with any vain delights or allurements.
So we must not look back to Sodom, but still have our face
toward Jerusalem, forgetting that which is behind, and endeavouring
ourselves unto that which is before, daily growing upward and going
forward in the ways of the Lord toward our heavenly home.
Secondly, we must choose the right and best way, not the wry-
ways of anti-Christianism, nor the by-ways of human philosophy,
but Christ, who is the way that leadeth unto Jerusalem, and the
door by which, our journey ended, we must enter into our heavenly
Father's house.
Thirdly, we must abstain from every thing which presseth down
and hindereth us in our race ; strangers must not be " meddlesome
in a foreign state,'' (Aretius,) nor we too much cumbered with the
affairs of the world ; especially Ave must take heed, that we be not
detained with vain pleasures and delights ; as our Apostle, " we must
abstain from fleshly lusts," as adultery, fornication, uncleanness,
wantonness, idolatry, witchcraft, hatred, debate, emulation, wrath,
contentions, seditions, heresies, envy, murder, drunkenness, and
such like : in a word, from every corrupt affection of our nature,
for the wisdom of the flesh is enmity against God. These lusts are
called fleshly, because they proceed from the flesh, and nourish
the flesh, and make men fleshly : but the contrary virtues, as love,
joy, peace, long-suffering, gentleness, temperance, meekness, faith,
are called spiritual, because they proceed from the spirit. Gal. v. 22,
and delight the spirit, Eph. iv. 30, v. 10, making men also spiritual
and seeking the things above. Col. iii. 1.
" Which fight against the soul." Fury fights against the soul
like a mad Turk ; fornication like treacherous Joab, it doth kiss to
kill ; drunkenness is the master gunner that sets all on fire ; glut-
tony will stand for a corporal, avarice for a pioneer, idleness for a
gentleman of the company, pride must be captain : let us therefore
put on God's armour, weapons of righteousness on the right hand
and on the left, that we may fight a good fight against all fleshly
lusts, which war in our members against the soul. They which are
well provided for war, and are always in a readiness to fight, shall
be sure (said that expert captain, Xenophon,) to have many friends,
494 THE OFFICIAL CALENDAR OF TlIK CHURCH.
and few foes. If then our loins of the mind be girded about, if we
put on righteousness as an habergeon, Isaiah lix. 17, if we take unto
us the shield of faith and sword of the spirit, Ave shall be able to
east down holds, 2 Cor. x. 4, and to withstand all the assaults of
our enemies, Eph. vi. 11.
••Sec tluit you have honest conversation among the Gentiles."
As Ave must live soberly toward ourselves, so righteously toAvard
others, giving offence neither to the Jews, nor to the Grecians,
nor to the Church of God. Especially Ave must carry ourselves svell
and Avisely toward those that are Avithout. Have honest conversa-
tion among the Gentiles. Hereby God shall haA'e praise, we com-
fort, they profit. As God's name is blasphemed through evil, so
glorified through holy conversation. A Christian is a spectacle to
the world, and therefore he must provide things honest in the sight
of all men. Sec Epistle, 3d Sunday after Epiphany.
Secondly, good conversation among the Gentiles is honourable,
and comfortable for ourselves, in that we may '-stop the mouths of
foolish and ignorant men." And this of all others is the most
Christian and noble revenge. Happy are they who when they do
Avell bear ill ; much more blessed are they who live so well, as that
their backbiting adversaries, seeing their good works, are constrained
to praise God, and to speak well of them. As Saul understanding
David's honest carriage towards him, instantly brake forth into this
ingenuous confession, '^ Thou art more righteous than I." So Plinius
Secundus examining the devotion and holy lives of Christians under
Trajan, had his mouth stopt from backbiting, and yet open to com-
mend them exceedingly. Did not the schismatic, when he had
about forty years ript up the Avomb, and searched as it were the
secret entrails of our dear mother the Church of England, at last
say with Nero : Nesciebam me tarn pulchrammatrem habere.
*•' I knew not that I had so beautiful a mother."
It is a good apothegm of Diogenes ; if thou Avilt be revenged of
thine enemy, become an honest man. "Walk uprightly, saith Solomon,
and then Avalk confidently.
" Integer vitas scclcrisiiuo punis
Xon egct Mauri jaculis, nee arcu," &c. — Uoratius.
No wivrliko dart, nor bow, the righteous needs,
A\ huso huly lilo is pure from Avickcd deeds.
Lastly, good conversation is profitable for such as arc Avitliout,
for hereby '•' they shall praise God in the day of visitation." Some
construe this of God's visitation in judgment, but most of his visita-
THE THIRD SUNDAY AFTER EASTER. ' 495
tion in mercy ; for honest conversation in Christians is a great
motive to convert Gentiles, and to win the most cruel enemies of
relio-ion unto the faith. Our Eno-lish histories afford a memorable
precedent hereof in St. Alban, who received a poor persecuted
Christian into his house, and seeing his holy devotion, and sweet
carriage, was so much affected with his good example, that he
became both an earnest professor of the faith, and in conclusion a
glorious martyr for the faith.
It is reported of Lucianus an eloquent man and ancient martyr,
that he persuaded many Gentiles unto the truth of religion, only
with the modest and grave composition of his countenance, inso-
much, as some write, the persecuting Emperor Maximian, or as
others, Maximine, durst not look him in the face, lest he should
turn Christian. Paul and Silas converted their jailer, and many
martyrs in old time their executioners, only with their amiable and
admirable meekness, patience, constancy.
If Cicero called history the mistress and glass of our life, by the
knowledge whereof a scholar may seem to have travelled in all
countries, to have lived in all ages, and to have been conversant in
all affairs : if good examples of men dead are helpful for the con-
solation of preacher and sinner, how much more shall the lively
patterns of living saints occasion '• the Gentiles to praise God in the
day of visitation?"
" Submit yourselves therefore." Concerning obedience to the
magistrate, supreme and subordinate, together with the reasons
enforcing the same, see Epist. 4th Sunday after Epiphany: touch-
ing Christian liberty, which Anabaptists and other carnal Gospelers
abuse to disobedience, see Epist. 4th Sunday in Lent.
" Love brotherly fellowship." A precept so necessary, that Paul
repeats it in his writings thrice, St. Peter in two Epistles four times ;
Athenagoras, Justin Martyr, Tertullian, in their several apologies
highly commend brotherly fellowship in the primitive Christians ;
and St. John in his revelation makes mention of a whole Church
called Philadelphia, the which, as Augustine thinks, is a fit name
for all Christendom ; seeing all Christians have but one father in
heaven, which is God, and but one mother on earth, and that is
the Church : all are brethren and we that live together are twins.
I cannot say with Paul, "As touching brotherly love, ye need
not that I write unto you," 1 Thess. iv. 9 ; for most men in our
days are either brethren and not good fellows, or else good fellows
and not brethren. The composition is rare ; there be few Philadel-
phians in the world. Schismatics are all for the brotherhood, and
496 THE OFFICIAL CALENDAR OF THE CHURCH,
nothing for fellowship ; on the contrary, wicked Atheists are all for
fellowship, and nothing for the brotherhood. A good Christian
must embrace both ; as our Apostle here, love brotherly fellowship.
THE GOSPEL.
John xvi. 16. — ''Jesus said to his disciples, after awhile ye shall
not see me, and again after aivhile ye shall see me," .f ^.
This Gospel is a part of that excellent sermon, which our blessed
Saviour made to his disciples after supper the night before he
suffered ; so that the very circumstances of person and time should
incite you to mark it with all diligence, and regard it with all
reverence ; for who did ever speak so well as Christ ? and whom
did he love better than his own disciples ? and the last words of
good men are the best ; for as the last glimpse of the candle is
most bright, and the last glare of the sun going down most clear ;
so the last speech of a dear friend parting Avith his friends, and de-
parting out of this world, is usually most affectionate and pathetical.
An admonition uttered by such a teacher at such a time to such an
auditory, requires in speaker and hearer good attention, great
devotion.
In the ^Yholc
' The carefulness f Matter, forewarning them of troubles.
of Clirist in J Manner, forewarning them often, and plainly,
instructing, j propounding a familiar example, verse 21,
moi'c specially
regardable :
The dulness of the dis-
ciples in understand-
two points arc ^^ *^^*^ ^ " ^ woman when she travaileth," &c.
- '-- ^ r Their own questions among them-
selves, verse 17, 18, " AVhat is
this," &c.
ing, as it doth appear I Christ's answer, verse 19, 20, &,c.
I l^y [
As the wise mariner in a calm makes all his tacklings strong;
against a storm ; and the careful fen-man mends his banks in sum-
mer, lest his grounds be drowned in winter ; and as a learned phy-
sician looks not only to the disease which afflicts his patient for
the present, but administereth often physic to prevent a malady
which is as yet to come: so Christ the captain in the Church's
ship, and great physician of our souls (his hour being come that ho
should leave the world) called his disciples together, as Jacob did
his sons, and told them plainly what good and evil should come to
them in the last days after his departure.
THE THIRD SUNDAY AFTER EASTER. 497
It is a question among philosophers, whether it be better to fore-
know mischief or not. Erasmus disputing against Astrologians,
hekl all prognostications and predictions unprofitable ; for if they
foretold joyful news, they decrease our future pleasure ; if evil
tidings, they increase our present pain ; the fear of danger being
often worse than the danger itself. But whatsoever Erasmus and
Phavorinus have more wittily than wisely written of this argument,
it is a conclusion acknowledged in the world, and confessed in the
school, that it is better to know before we feel, than to feel mis-
chief before we know it. For if we be well admonished of any
misfortune to come, we may either prevent it cautionate,ly, or else
endure it patiently.
2. Christ instructs his Apostles often in this one point ; some-
times plainly, verse 2, " They shall excommunicate you, yea, the
time shall come, that whosoever killeth you, will think that he doth
God service:" sometimes obscurely, verse 16, "After awhile ye
shall not see me :'' sometimes using a bare affirmation, as verse 4,
" These things have I told you :" sometimes an earnest asseveration,
as in the 20th verse, " Verily, verily, I say unto you, ye shall weep
and lament." Insinuating hereby, that it is commendable for the
doctor, and profitable for the scholar, that the same lecture be re-
peated again and again, according to that of Paul, " To write the
same things is not grievous to me, and it is sure to you."
Unregenerate hearts are termed in holy Bible " stony hearts ;"
if they were brazen they might be melted, if iron, they might be
made pliable : but hearts of stone must be broken with continual
hammering ; adamantine hearts are mollified only by the blood of
Christ, and that through often dropping on them,
Gutta cavat lapidcm, non vi, sed scepe cadendo ;
Sic homo fit Justus, non vi sed sjepe monendo.
" 'Tis not by force, but l)y its frequent fall,
The stone is softened by the drop though small.
'Tis not abuse, but frequent admonition.
Makes erring man desire a new condition."
When our doctrine shall drop as rain, and our speech distil as dcAY ;
when we shall daily beat hard hearts upon the anvil of conscience
with the powerful hammer of God's pure word, at the last they will
bend, yea, brake, and then *'a broken and contrite heart the Lord
will not despise."
Thirdly, Christ instructed his Apostles plainly, verse 21. '* A
woman when she travaileth hath sorrow.'' Fear and hope strive in
her as the two twins in Rebecca's womb. Her sorrow is when her
498 THE OFFICIAL CALENDAR OF THE CHURCH.
hour is come, yet slie doth hope well, because she knoweth that her
grief is common unto women in her case. Secondly, she is well
assured that her pain cannot ordinarily be long, " sorrow may con-
tinue for a night, but joy cometh in the morning." Thirdly, she
doth hope the end of her pain will be the beginning of her joy : for
" as soon as she is delivered of the child, she remembercth no more
the anguish, for joy that a man is born into the world."
So likewise it shall be with you, my disciples, " in the world ye
shall have affliction," for these troubles are common, " all that will
live godly shall suffer persecution." Secondly, your sorrow is but
short ; " a little while, and ye shall not see me ; again, a little
while, and ye shall see" me." Thirdly, your mourning shall be turned
into mirth, "and no man shall take this joy from you."
By this familiar instructing he teacheth all teachers to consider
more the dullness of their auditory, than the quickness of their own
wit, and to regard the people's benefit more than their own credit,
losing as it were themselves to win others unto God. It is an excellent
speech of Augustine, " I would rather the critics should reprehend,
than that the people should not understand." The same father in
his works often translates the words of David, " my bones are not
hid from thee," non est occulatum ossum meum, as desiring to
speak barbarously rather than obscurely. Philip Melancthon used
evermore the received forms and phrases of speech, hating equivo-
cation and ambiguity. Bishop Latimer was so plain in his preach-
ing, that he drew many comparisons, even from the saffron bag and
hogstie. The most learned divines in all ages had their introduc-
tions to religion, and easy catechisms, as Clemens Alexandrinus,
his Pgedagogus : Lactantius, his Institutions : Cyril, his Catechisms :
Augustine, his Enchiridion and Book de Catechizandis Budibus.
I Avrite not this against accurate sermons in learned auditories ;
every preacher in this case may profess ingenuously with that
famous orator, Demosthenes, that he would speak if it were possible
"not only what he had written, but what he had sculptured," but
he must consider seriously whether he may teach many or few, such
as are learned or ignorant, civil or rude. For if he feed infants, he
must give milk, saith Paul, that is, "nourishment, not poison,"
saith Augustine ; or as Bernard, apta, non alta. " There is a cer-
tain diligent negligence, which* neglects ornament, and is not
slovenly." Aug. A preacher ought to be diligently negligent,
having his phrase neither over-curiously set, nor yet altogether
rudely composed, but so rightly dividing the word that he may de-
liver always profitable matter after a profitable manner ; and with-
THE THIRD SUNDAY AFTER EASTER. 499
out all question, it is the greatest point of deep learning to distin-
guish aptly that which is confused, and illustrate plainly that which
is obscure.
" After awhile, ye shall not see me, and again, after awhile, ye
shall see me." I find four expositions of this one clause; first,
Alcuinus interprets it thus : The time wherein ye shall not see me
shall be but short, namely, part of three days, while I shall rest in
my grave ; the time likewise wherein ye shall see me will be but
little, to wit, forty days after my resurrection.
Secondly, Theophylact, Euthymius, Cajetan, and others under-
stand it thus : After awhile ye shall not see me ; for I shall be
dead and buried : and again after awhile ye shall see me ; for I
will rise again, and go before you into Galilee.
Thirdly, Rupcrtus expounds it thus : After awhile ye shall never
see me in this mortal body, but yet after awhile ye shall see me in
a glorified and impassible body.
Fourthly, St. Augustine and Beda thus : After awhile ye shall
not see me, for I ascend up to my Father to sit at his right hand,
and yet after awhile ye shall see, for I will come again quickly to
judge both the quick and the dead ; and then your hearts shall
rejoice, and your joy shall no man take from you. This last inter-
pretation I hold to be the best, and most agreeable to Christ's intent
in this Gospel appointed for the Sunday, being between his resur-
rection and ascension, and so consequently in the judgment of the
Church not to be construed of his death and resurrection, but rather
of his ascension and second coming to judgment: see the Gospel for
Whitsunday: Maldonat. in loc. et Jansen. concord, cap. 135.
Hence we may learn to be patient and comforted in our afiliction.
Howsoever Christ absent himself for awhile, yet after awhile we
shall see him, he will either come or send comfort. Example hereof
in the blessed protomartyr, Stephen ; awhile Christ did as it were
withdraw himself, but within awhile again, Stephen " saw the heav-
ens open, and the Son of man standing at the right hand of God."
Robert Glover being condemned by the bloody Bishop of Litchfield,
to die for the profession of the truth, awhile felt in himself no
willingness, but rather an heaviness and dullness of spirit, full of
much discomfort, and void of spiritual consolation to bear the cross
of martyrdom : but within awhile the Lord replenished him abun-
dantly with such joys, as that coming near to the stake, he cried out,
" he is come, he is come," and that with such alacrity as one seem-
ing rather to be risen from some deadly danger to liberty of life,
than as one passing out of the world by pains of death.
500 THE OFFICIAL CALENDAR OF THE CHURCH.
The dullness of Christ's own disciples in not understanding
these mysteries, affordeth instruction and comfort. We may learn
"that the natural man perceiveth not the things of God," until the
blessed Spirit becomes his tutor ; and therefore we must pray with
David, " lead me forth in thy truth, and learn me ; for thou art the
God of my salvation." Hence we may receive consolation also.
Weaklings in faith are not rejected of Christ, but strengthened; he
doth not break the bruised reed, nor quench the smoking flax.
THE EPISTLE.
James i. v. 17 — ^'^ Every good gift, and every perfect gift is from
above, and cometh dotvn from the Father of lights" ^c.
There be two kinds of evil mentioned in Holy Scripture ; an evil,
of which man is the author, and which is sin ; and an evil which
man suffers, which is the punishment for sin.
God is the author of all punishment for sin, according to the
prophet Amos, "Is there evil in the city, and the Lord hath not
done it ?" that is any judgment for evil, any plague, famine, war,
and the Lord hath not sent it ? but he is not author of that evil
•which is sin. God, saith our Apostle, " cannot be tempted with
evil, neither can he tempt others with evil." The Father of lights
hath prepared indeed outward darkness of hell, as the reward of
sin ; but he did not create the inward darkness of the mind, which
is sin. The reason thereof is delivered in the text : he that is the
fountain of all good, is not author of any evil, but "every good and
perfect gift cometh from above;" and the Father of lights, in his
goodness, is constant and permanent. For, albeit the sun in his
course be variable, sometimes appearing bright and clear, sometimes
dark and cloudy ; yet the Father of lights is evermore the same,
shining always in bounty without change or shadow of change.
Gifts, the perfectness of gifts, the perfectness of all gifts " comes
down from the Father of lights, with whom there is no variable-
ness, nor shadow of change."
All the gifts of fortune, falsely so called, as riches and posses-
sions ; all the graceful endowments of the body, as agility, strength,
comeliness, &c. ; all the goods of the mind, as virtue, wit, learning,
all these, and all others besides these descend from God above, who
THE FOURTH SUNDAY AFTER EASTER. 501
gives all tHngs to all, Acts xix. 25 ; no silver in Benjamin's sack,
till Joseph put it in ; no good in man, except tlie Lord bestow it.
First, for the gifts of fortune, rich and poor. Job resolves the
doubt ; " the Lord giveth, and the Lord taketh, blessed be the name
of the Lord." Bread, in the Pater Noster, is called "ours ;" "give
us this day our daily bread," but as Augustine sweetly, "not as
thought by us, say we, give to us." Lest we should imagine that
it is our own, from ourselves, of ourselves, our master enjoined us
to beg it of our Father in heaven daily, saying and praying, " give
us this day our daily bread." It is a gift, therefore, not our own;
it is good, therefore, from above.
Happily the worldling, blinded by the prince of darkness, and
not illuminated by the Father of lights, ascribeth his increase of
corn, wine and oil, either to the goodness of his skill or to the
greatness of his industry, saying Avith proud Nebuchadnezzar, " Is
not this great Babylon which I have built ?" Have not I got all
these goods myself by my own wit and providence ? But what saith
our Apostle? "'Err not, my dear brethren; every good and perfect
gift is from above." The scripture speaks plainly, "that Paul may
plant, and that Apollos may water, but it is God that giveth the
increase." "Except the Lord keep the city, the watchman waketh
but in vain ; except the Lord build the house, their labour is but
lost that build it. It is vain to rise up early and take rest late,
and to eat the bread of carefulness, except the Lord bless our
endeavours."
That our valleys therefore may stand so thick with corn, that they
shall laugh and sing, "that our garners may be full and plenteous
with all manner of store, that our sheep may bring forth thousands
and ten thousands in our streets, that our oxen may be strong to
labour," and no decay in our cattle, it bohooveth us to beg all these
blessings of the "Father of lights," for it is he that doth bless thy
going out and thy coming in ; it is he that maketh thee plenteous
in goods, plenteous in the fruit of thy ground ; it is he that opens
his treasures, even the heaven to give rain unto the land in due
season, only he that doth bless all the works of thy hands.
Secondly, for the gifts of the body, it was God that gave strength
to Sampson, beauty to Absalom, tallness unto Saul. Of ourselves,
we cannot add one cubit of stature to ourselves. He that would
seem old, cannot make one hair of his head white, nor he that
would be young one hoary hair black. It is God that did wonder-
fully frame us in our mother's womb, beholding our substance
being yet imperfect, and in his book are all our members written.
502 THE OFFICIAL CALENDAR OF THE CHURCH.
It is God that did more wonderfully bring us into the world, inso-
much that women have just cause to praise him for their deliverance.
It is God alone that doth most wonderfully preserve us in our non-
age, middle age, dotage — while we use four legs, two legs, three
legs : as Adam was, so every son of Adam is in this respect the
son of God. " That our hands therefore may be taught to war
and our fingers to fight ; that our feet may be like hart's feet and
our arms able to break a bow of steel ; that our sons may grow up
as the young plants, and that our daughters may be as the polished
corners of the temple ; that we may plough with our own heifer,
and rejoice with the wife of our youth; that our wife may bo like
the fruitful vine, and our children like olive branches round about
our table," we must entreat these blessings of the Father of lights,
from whom only cometh every good and perfect gift.
The noble skill of physic standing upon two legs, experience and
rieason, is an excellent means assuredly for the preservation of our
health ; and yet for all this, it is the great Doctor, who hath heaven
for his chair, that keepeth us alive. If the keepers of our house do
not tremble, and the grinders do not cease ; if the silver cord be not
lengthened and the golden ewer broken ; if our eyes, the windows
of our body, be not dark, it is the good gift of the Father of lights :
for so soon as he is angry, all our days are gone, we bring our years
to an end, even as a tale that is told. Read, Psalms xc, xci.
Thirdly, for the gifts of the mind appertaining to the will or
understanding, or both, all of them are from God. The Father of
lights enlighteneth our understanding. He gave wisdom to Solo-
mon, for which he was so renowned in all the world ; and it was
lie who took away knowledge from Georgius Trapezuntius, who
being one of the greatest clerks in all his time forgat all his learn-
ing, as Volaterane writes, and in his name, too, as others report.
And therefore the Poets, in the beginning of their treatise, usually
did invocate the gods for their assistance. And the first character
our forefather's taught their children was Christ's cross ; and the
first lesson in their primer was, " In the name of the Father," &c. ;
and the first copy in their school was, "In my beginning God be
my speed." And Sarisburiensis in Polycratico counselleth all
students humbly to knock at heaven's gate ; that the key of knowl-
edge may open unto them a door of utterance; for God only is
wise, wisdom itself; in whose hand is the book of knowledge, from
whence cometh every good and perfect gift.
There are diversities of gifts, but the same spirit; diversities of
administrations, but the same Lord; diversities of operations, but
THE FOURTH SUNDAY AFTER EASTER. 503
God is the same who worketh all in all. Diversities of gifts among
the Apostles : Paul was good at planting, Apollos at watering.
Diversities of gifts among the fathers : some construed the Scrip-
tures allegorically as Origen ; others more literally as Jerome ;
others morally, as Gregory the Great ; others pathetically, as
Chrysostom; others dogmatically, as Augustine.
Diversities of gifts among the new writers, as Martin Luther
wrote on the walls of his chamber with chalk :
" Res et verba Philippus ; res sine verbis Luthcrus ;
Verba sine re Erasmus ; nee res, nee verba Carolastadius."
Philip gives you both words and sense ;
Luther, sense without words ;
Erasmus, words without sense ;
Carolastadius, neither words nor sense.
Diversity of gifts among ordinary preachers. Some have bad
utterance but a good conceit; others,' excellent utterance but a
mean wit ; some neither, and some both. One surpasseth in ex-
pounding the words, another is excellent in delivering the matter ;
a third happy for cases of conscience, a fourth exquisite in deter-
mining school doubts. In a word, some be judicious to inform the
understanding, others powerful to reform the will and affection.
All these divers gifts are from above, coming down from one and
the same Father of lights.
If any man then have a desire to discourse, with Solomon, of all
trees, even from the cedar that is in Lebano.i unto the hyssop that
springeth out of the wall ; if any desire to martial his phrase and
adorn his words, that they may be like apples of gold with pictures
of silver ; if any desire to speak with the tongue of men and angels,
if any lack wisdom, let them, saith our Apostle, beg it of God, who
giveth to all men liberally, from whom cometh every good and per-
fect gift.
As for gifts appertaining to the will, St. Paul affirmcth plainly,
that all our sufficiency is of God ; he doth indeed, out of his abund-
ant love repute his own benefits our gifts, as Augustine, elegantly,
"Whoever enumerates to thee his own merits, what does he enu-
merate except thy own gifts?" and in another place, "My goods
are thy gifts."
As for faith, an especial gift, belonging, as some think, both to
the will and understanding, it is the fair gift of God, without which
all others are no gifts. God worketh in man the first desire to
believe, saith Augustine. If any man ask, why this man doth
believe, and why another doth not believe, I can give him none
504 THE OFFICIAL CALENDAR OF THE CHURCH.
other answer but that of Paul : " 0, the deepness of the riches both
of the wisdom and knowledge of God, how unsearchable are his
judgments and his ways past finding out." Whosoever is not satis-
fied with this answer, let him seek those who are more learned, but
be cautious lest they prove also more presumptuous.
For if thou wert so glorious as an angel, or thy meat so good as
manna that fell from heaven, or thy garments so precious as Aaron's
ephod, or thy breath so sweet as the perfume of the Tabernacle,
yet not all these could not set one of thy feet into Christ's kingdom,
only God worketh all in all, in whom we live, and move and have
our being naturally, civilly, spiritually, eternally. So that every
Christian in respect of all these may say with Paul, " By the grace
of God I am what I am." And with that good father Augustine,
"All our good is either God or from God." God in the life of
glory, from God in the life of nature ; creating us when we were
not and preserving us ever since we were ; and in the life of grace
bestowing upon us daily privative grace to defend us from evil, and
positive grace enabling us to do good.
If Gcd then be with us, who can be against us ? Who can be ?
Man will be, the flesh will be, the devil will be. But if God be with
us in our creation, with us in our preservation, with us in our regen-
eration, with us in our glorification, then man, albeit never so
bloody, shall not take away our natural life ; the world, albeit
never so malicious, shall not take away our civil life ; the flesh,
albeit never so frail, shall not take away our spiritual life ; the
devil, albeit he rage like a roaring lion, shall not take away our
eternal life.
This doctrine teacheth every man to renounce his own little
merits, and to magnify God's great mercy ; to renounce whatso-
ever is in himself, of himself. For what hath he that he hath not
received. And if he have received all his gifts from God, why doth
he boast as if he received them not ? He hath not so much as a
rag to his back, or a morsel for his belly, or a good hair on his
head, or a good thought in his mind, but it is a gift and a grace.
And Hugo, Card., in this very well : " Whatsoever is evil in me is
from me, but that which is good came down from the Father of
lights."
And therefore, " let not the wise man glory in his wisdom, nor
the strong man in his strength, nor the rich man in his riches;"
all of us are stewards, and these goods are none of our own, but
committed unto us only for a time, that we may well employ them
for our master's advantage. For at his general audit, he will reckon
THE FOURTH SUNDAY AFTER EASTER. 505
with US in all our receipts and expenses : he will come and saj,
-' How is it that I hear thus of thee ? give an account of thj
stewardship, that thou mayst be no longer steward."
The second inference is, that we must laud and magnify the
mercies of God, from whom cometh every good and perfect gift.
All the Psalms of David are contained in these two words, Halle-
luia and Hosanna — blessed be God and God bless, as being all made
to pray to God for mercies, or to praise him for deliverance from
miseries.
Ingratitude is a monster in nature, a solecism in manners, a
paradox in religion. A monster in nature, for the heavens declare
the glory of God, &c., the chirping birds sing such psalms unto the
Creator every morning when they rise, and every evening before
they rest. If thou bestow a little seed upon the ground, it will
within a few months return to you sometimes thirty fold, sometimes
sixty fold, sometimes an hundred fold, as our Saviour speaketh in
the Gospel. Nature teacheth us to be so thankful, that usually Ave
call him that is grateful a kind man, but an ungrateful wretch an
unnatural man.
Secondly, it is an absurd solecism in manners and civility, con-
sisting of two vices : falsehood in not acknowledging, injustice in
not requiting a benefit. It is written of Alexander the Great and
Julius Caesar, two renowned emperors, the one for his liberality,
the other for his patience, that Alexander would never give, nor
Caesar forgive an ungrateful man.
Lastly, unthankfulness is a paradox in religion and divinity, for
God bestoweth upon us all things, and requireth only this one
thing, — to be thankful : he made all things for man, and man for
himself. It is worth but little that is not worth grand mercy, yet
this is all God requireth of us for all. Let us send up our gifts to
God, that he may send down his gifts to us. 0, let us sing, and
say with the Psalmist, " 0, give thanks unto the Lord, for he is
gracious, and his mercy endureth forever." Rejoice in the Lord,
0 ye righteous, for it becometh well the just to be thankful.
David, considering the great and infinite bountifulness of the
Lord towards him, crieth out, what reward shall I give to the Lord
for all the benefits he hath done unto me ! If David, a kincf, a
prophet, a saint, inward with God, understood not what to present
unto the Lord, for the good blessings he had received, then what
shall we do, which understand not what to say, nor have not what
to give ? For if every good gift be from above, our ability is so
34
506 TUE OFFICIAL CALENDAR OF THE CHURCH.
small, that if GocL.do not give wherewith to give, of ourselves we
have not what to give.
Let every Christian soul, therefore, to the glory of God, confess
with Paul, that of Him, and through Him, and for Him are all
things. Of Him, " from Avhom cometh every good and perfect gift :"
through Him, enjoying these gifts by his goodness, in whom is no
variableness or change; for Him, that we should be the "first
fruits of his creatures." Other creatures praise God in their kind,
and after their manner. The sun, the moon, fire and hail, snow
and vapors, fulfilling his word ; but man, for whom all these things
were made, should be most thankful, the first iruits of his creatures,
as our Apostle speaks. I will, therefore, shut up this text, as Paul
did his excellent discourse, Rom. xi., seeing <'all things are of Him,
through Him, and for Him, as we are bound, so let us give to Him
all praise, and honor, and glory, now and forever." Amen.
THE GOSPEL.
John xvi. 5. — '-^ Jesus said unto his disciples, noiv I go my way to
him that sent me, and none of you asJceth me ivhither I go,'' &c.
In this Gospel our blessed Saviour doth first chide, then comfort
his disciples.
TT ,., r Silence, "None of you asketh me whither I go."
. „ p ^1 • -< Sorrow, "Because I have said such things unto
cially tor their ) i, ^ r n i» »
( vou, your hearts are luii oi sorrow.
He comforts
in showing that
his departing is
expedient :
1. By protestation, " I tell you the truth."
2. By demonstration,
" If I go not away,
the Comforter will
not come unto you,
hut if I depart, I
will send him, and
ho when he is come,
t shall
{ Correct the world in ( Sin.
three things, evi-j Righteousness,
dently rebuking it j Judgment.
Direct you in all things, " he will lead
you into all truth.'^
THE FOURTH SUNDAY AFTER EASTER. 507
" I go my way." Christ went away two ways, in his death and
in his ascension : in the one considered as man totally, in the other
finally. He went away by death on the cross totally, for his body
went away to mother earth, and his soul went away to his place, and
yet within three days he came again ; but in his ascension he left the
world finally. So the text expressly, " Whom the heaven must con-
tain until the time that all things be restored, which God hath
spoken by the mouth of his holy prophets since the world began."
As the griffin is like the lamb in his leg, the lion in his back, the
eagle in his beak ; so Christ in his passion was a lamb, in his resur-
rection as a lion, in 'his ascension an eagle, for he went away to his
Father; and of his final departing, this text is to be construed, and
therefore chosen fitly for a Sunday between the feast of his glorious
resurrection and ascension.
"None of you ask me whither I go." St. Peter did ask, '-Lord,
whither goest thou?" St. Thomas did ask, "Lord, we know not
whither thou goest ;" how then is it true, "None of you asketh me
whither I go?"
Euthymius most aptly: "Ye did ask me before, but I did not
answer you fully, why then do you not continue questioning and
further asking, until ye be resolved ?" assuredly the reason hereof
is, because "your hearts are full of sorrow," considering only that
I go, not whither I go. " None of you consider truly, whither and
wherefore I go." Vatab.
The Papists, in hunting too much after the carnal and gross pre-
sence of Christ in the sacrament, err with the disciples here. So
doth every worldling in being too much afflicted for the death of
his friend, wife, child, grieving because they be gone, not under-
standing whither they be gone ; let us learn then that every child
of God, after his departure, goeth unto his rest, even to sweet rest,
as in the bosom of a father, where all tears are wiped from his
eyes, and cares from his heart. As Christ, the son of God by
nature, so the Christian, a son of God by grace, may well say when
he dieth, "I go my way to him that sent me." Neither ought any
doubt whither I go. St. Stephen at his martyrdom, as Christ on
his cross, "Lord, receive my spirit."
"I tell you the truth." He being the truth, in whose mouth
was no guile, spake the truth always, but he doth use this earnest
asseveration, to show the weight of the matter, and enforce the
greater credence thereunto. By this example we may learn to
forbear swearing in our ordinary communication howsoever we
508 THE OFFICIAL CALENDAR OF THE CHURCH.
speak tlie truth, and a truth of importance. Many men are so
prodigal of their soul's health and credit, that they will pawn both
at every word for every trifle ; but when our report is neglected,
it is enough to say with Christ, " I tell you the truth ;" I assure
you, verily, verily, or the like protestations.
" It is expedient for you." It is very remarkable, that he saith
not expedit mihi, but expedit vobis ; every one will make much of
one, seeking their OAvn, saying with Caiaphas, " It is expedient for
us," but Christ, "It is expedient for you,'' preferring our welfare
before his own good. It was not expedient for him, who was the
Son of God, to take on him the shape of a servant, and yet for us
men and our salvation he came down from heaven, and was incar-
nate by the Holy Ghost. It was not expedient for him to be called
Conjurer and Samaritan, to be scoffed, scorned, scourged ; and yet
he suffered all this for us, "' leaving us an ensample that we should
follow his steps." It was not expedient for him that he should die :
" 0 my Father, if it be possible, let this cup pass from me," but
yet he was wounded for our transgressions, he was broken for
our iniquities, and with his stripes are we healed ; he then that will
follow Christ, " must not seek his own, but every man one another's
good."
" That I go away." Not that I take my spirit from you, for I
will be with you spiritually till the world's end, but it is expedient
I should cease to be bodily present. Augustine wisheth he might
have seen three things especially; "Paul in the pulpit, Rome in
her flower, and Christ in the flesh." And who would not with
Augustine desire to behold his glorious face, and hear his gracious
word, and see his matchless wonders ? and yet it is expedient that
he is gone ; for ascending up on high he led captivity captive,
and gave gifts to men ; he prepared a place for us in heaven, and
there resides as our agent and advocate, mediating daily between
God and us.
So long as children hang on the teat, " they cannot, away with
strong meat ;" that therefore they may digest hard diet, it is expe-
dient they should be weaned. Our Saviour's bodily presence was
unto his disciples as milk; for it was but a weak faith they then
had in him, and a very carnal love they bore towards him, in com-
parison of that which followed afterwards ; they still imagined that
he was an earthly monarch, and that he would highly prefer them
in his glory, setting some on his right hand, and others at his left ;
even the last hour when he was departing, all of them said jointly.
THE FOURTH SUNDAY AFTER EASTER. 509
"Wilt thou at this time restore the kingdom to Israel?" It was
time therefore to wean them, and by going aAvay to show that his
kingdom was not of this world, that they might no more depend
upon his bodily presence, but avouch with St. Paul, " Henceforth
know we no man after the flesh, yet though we had known Christ
after the flesh, yet now henceforth know we him no more." God's
Holy Gospel and the Holy Ghost are the glass wherein we must be-
hold Christ. It is better by faith to converse with him in heaven,
than by sight to see him on earth, as he told his unbelieving Apostle,
" Thomas, because thou hast seen me, thou believest, blessed are
they that have not seen, and yet believe."
''For if I go not away, the comforter will not come." The com-
forter is the Holy Ghost ; he doth insinuate therefore that the gifts
of the blessed Spirit could not now be poured upon them in so
plentiful a manner and measure for their comfort, as after his
ascension on Whitsuntide they should be. Christ remaining here
below was not so well fitted to give, "for ascending upon high, he^
gave gifts unto men;" and the disciples were not so capable to
receive, for the more they delighted in the flesh, the less fit to be
comforted by the Spirit : Consule Janscn, concord, cap. 75, biblio-
thec. concionum. torn. 3> fol. 106. Maldon. in Joan. xvi. 7.
But leaving all other expositions, I follow that of Euthymius ;
"If I go not away, the comforter will not come," for that it is
so decreed in heaven's high parliament, that first God the Father
should draw us to his Son : secondly, that God the Son should
instruct us, and lastly, that God the Holy Ghost should assist and
establish us in all truth ; and so the whole work of our redemption
is ascribed to the Father as electing, to the Son as consummating, to
the Holy Ghost as applying it : God the Father hath done his part,
God the Son was at this instant accomplishing his work, it remained
only that the comforter should come to perfect both. How God the
Holy Ghost is the comforter leading into all truth, and sent of
Christ. See the Gospel on Sunday after Ascension.
" He will rebuke the world." To wit, by your preaching and
ministry ; so Noah led by the spirit rebuked the old world ; Moses
by the same spirit rebuked Pharoah ; John Baptist rebuked Herod,
Elizeus and Eliah, the kings of Israel, and so Christ his Apostles,
and their successors in all ages. And therefore when we rebuke
with all long suffering and doctrine, you must sufi"er the words of
exhortation, acknowledging that the preaching of the Gospel is the
power of God, and the work of his own spirit ; speaking in us for your
olO THE OFFICIAL CALENDAR OF THE CHURCH.
good ; he therefore that despiseth our ministry, despiseth not man
but God. It is the Spirit that rebukes the world, that is, worldlings,
all men unregenerate, who continue still in their sins and ignorance,
called here the world, because there is a world of such men, as the
vulgar Latin, Eccles. i. 15, a number without number. Or as others,
all men in the world, for the whole world lieth in wickedness, and is
by nature guilty of sin before God. The Spirit therefore convinceth
all men of sin, God's elect for their conversion, the reprobate for
their confusion, according to that of Paul, "If all prophesy, and
there come in one that believeth not, and is unlearned, he is rebuked
of all men, and judged of all men, and so are the secrets of his heart
made manifest, and he will fall down on his face, and worship God,
and say plainly that God is in you indeed."
"Because they believe not in me." The Spirit rebukes all other
sins against the first and second table, but he names this alone,
because, saith Augustine, " So long as this remaineth all the rest
are retained with it, and when this goeth away the rest are released."
Infidelity is the bitter root of all wickedness, and a lively faith is the
true mother of all goodness ; he therefore that doth truly believe
cannot be without care to live Avell, that he may show forth his faith
by his works, and make his calling and election sure. " The Lord
knoweth who are his," and that we may know likewise who are his,
it followeth excellently, " Let every one that calleth on the name of
Christ depart from iniquity."
"Of righteousness, because I go to my Father." This may be
construed either of Christ's righteousness imputed to us, or of his
personal inherent righteousness in himself. This is our righteous-
ness, that " Christ died for our sins and rose again for our justifica-
tion, that he went away to the Father, and there pleads our cause
before God as an intercessor and advocate, which is the reconcilia-
tion for our sins," 1 John ii. 1. Faithless worldlings cannot
believe this, graceless popelings will not believe this, and therefore
the Spirit dulh convince them by manifold evidences, as " The just
shall live by faith," and "Know that a man is not justified by the
works of the law, but by the faith of Jesus Christ." " By the work
of the law shall no flesh be justified, but being justified by faith, we
have peace toward God through our Lord Jesus Christ."
Others expound this of Christ's inherent and personal righteous-
ness ; when he lived in the world, he fulfilled all righteousness, he
did all things well, in his mouth was no guile, no fault in his man-
ners, or error in his doctrine ; " Which of you, said he, can rebuke
THE FOUKTH SUNDAY AFTER EASTER. 511
me of sin ?" yet the world traduced him for a Samaritan, a blas-
phemer, a sorcerer, an enemy to Csesar, and what not ? but in going
to his Father, he showed himself to be righteous, for "Without
holiness it is impossible to see God." And therefore, saith he,
" So soon as I shall ascend and give gifts unto men, the spirit shall
compel the world to confess that I was righteous indeed, and that I
suffered not as a harmful malefactor, but as an innocent lamb."
This saying of Christ was fulfilled on Whitsunday : for no sooner
had the Holy Ghost descended on the blessed Apostles, and given
utterance, but Peter instantly began to preach, and the main point
of his sermon was this, " Hearken, 0 ye men of Israel, Jesus of
Nazareth, a man approved of God among you with great works, and
wonders, and signs, which God did by him in the midst of you, as
yourselves also know ; him I say have ye taken by the hands of
of the wicked, being delivered by the determinate counsel and fore-
knowledge of God, and have crucified and slain, &c. Therefore
let all the house of Israel know for a surety, that God hath made
liim both Lord and Christ. Now when they heard it, they were
pricked in their hearts, and said unto Peter and the other Apostles,
Men and brethren what shall we do?" So powerfully did the
Spirit declare Christ's righteousness and convince them of sin, who
would not acknowledge it before.
" Of judgment, because the prince of this world is judged already."
The Spirit, maugre the world, shall prove me to be that promised seed
of the woman, which tread down the serpent's head, that is, Satan
the prince of the world, with all his works and workmen. And
therefore let the devil rage and roar so much as he list, he shall not
be able to devour any that truly believe, for "this is the victory that
overcometh the world, and the prince of the world, even our faith."
" He will lead you into all truth." As the spirit doth correct the
world, so direct the Church, not so much by secret and immediate in-
spiration, as by powerful operation in the public ministry, being eifec-
tually present in God's word and sacraments until the world's end.
The Papists have no ground here for their unwritten traditions,
nor Anabaptists for their infused revelations ; he taught the disci-
ples, and the disciples wrote as they were taught. And the word
written is the rule of faith, a guide to lead us into all truth : he did
not preach another Gospel, nor a new Christ, as it is in the text.
" He shall not speak of hjmself, but whatsoever he shall hear, that
shall he speak, and he will show you things to come ; he shall glorify
me, for he shall receive of mine, and shall show unto you : all things
il2
TUE OFFICIAL CALENDAR OF TUE CHURCH.
that the Father hath, are mine, therefore said I unto you, that he
shall take of mine and show unto you." Christ spake from his Father,
the Spirit from Christ, the blessed Apostles from the Spirit. What-
soever then is contrary to sacred writ, is not an illumination of the
Holy Ghost, but an illusion of the prince of darkness, "blinding the
minds of unbelievers, that the light of the glorious Gospel, which is
the image of God, should not shine unto them." And therefore let
us search the Scripture ; to the law, to the testimony, to the Gospels
and Epistles, as they be recorded in the Holy Bible, for by these and
in these the Comforter leads us into all truth, in this life giving us all
fit, in the next all full knowledge, when as we shall see God face to
face.
THE EPISTLE.
James i. 22. — '^^ See that ye he doers of the word, and not hearers
only, deceiving your owjiselves," ^c.
A Scripture which cannot better fit this time of the year, than
this age of the world ; wherein too many make perfunctory hearing
of sermons all both duty and fruit of their religion, as if they did owe
nothing but their ears unto the Lord ; whereas he who speaketh
by the ear to the heart, speaketh to the ear but for the heart, and
that we may both hear with reverence, and believe to obedience,
requireth a kind of circumcision both of heart and ear ; yea he
denounceth them to be of '• uncircumcised ears and uncircumcised
hearts," who by not obeying the word "resist the Holy Ghost."
The whole text
of its own accord
falls iuto two
parts :
An exhortation,
liearors only."
A (.louble reason
enforcing the
same :
■ See that ye be doers of the word, and not
' 1. Danger, " For such as declare not the
word by their works, are vain in their
devotion, and deceive themselves."
2. Reward, " Whoso looketh in the perfect
law of liberty, and continueth therein,
(if he be not a forgetful hearer, but a
door of the work) the same shall be
happy in his deed."
THE FIFTH SUNDAY AFTER EASTER. 513
" See that ye be doers." All the bells of Aaron and Christ ring
this peal ; '• Hearken, 0 Israel, unto the laws which I teach you to
do :" "For the hearers of the law are not righteous before God, but
the doers of the law shall be justified." " Blessed are they that
hear the word of God and keep it." " He that hath my command-
ments and keepeth them, is he that loveth me," John xiv. 21.
"He that keeps it in memory and observes it in his life, who has it
in his speech and observes it in his conversation, who has it in
hearing and observes it in action, or has it in deed and preserves
in by perseverance, he it is who loves me. For the law of God is
kept not by hearing, but by obeying, not by reading, but by loving."
Aug. So St. Jerome, "We wish to turn the words of Scripture
into works, and not merely to speak but to do holy things." So
the rest of the fathers have well observed, that Christian religion
consists in practice more than in theory, being an occupation rather
than a mere profession. " To speak little concerning virtue, to
practice virtues, this is labour, this is work," quoth Persius. "This
is work for a Sampson," said Tertullian.
Our Apostle doth not mean that we must satisfy God's law, de-
claring his word by our works in every point fully ; " God's com-
mands shall be perfectly fulfilled when we get home ; while we are
on the way, only imperfectly," saith Aquine : but that we should
undoubtedly believe God's Holy Gospel, and so much as we can,
endeavour to show forth our faith in our honest conversation among
men ; he doth the will of God, who doth the best he can to do it.
" God reputes it as done, because the man wishes in verity, but
does not succeed in fulfilling it." Bern.
"Not hearers only." We may not hence neglect hearing, to
lessen our damnation : for ignorance which ariseth out of contempt,
doth accuse more than excuse. David hath branded the Avicked with
this indelible blot, "he is unwilling to understand;" and St. Paul
saith, " If any man be ignorant, let him be ignorant." If he will
not be taught, he must remain ignorant to his own peril. Or, as it
is in the vulgar Latin, ignorans ignorabitur, he that will not know
God, shall not be known of God; for Christ in the last day will
say to such as have refused his counsel and cast his words behind
them, "I never knew you," Matt. vii. 3. We must therefore be
first hearers, and then doers of the word. A man may know the
will of God, and yet not do it, but he cannot do it, except he know it.
" For if any man hear the word of God, and declareth not the
same by his works, he is like unto a man beholding his bodily face
514 THE OFFICIAL CALENDAR OF THE CHURCH.
in a glass." God hath given every one two ghasses in which he
may behold himself, the glass of the creature and the glass of the
Scriptures. He may see what he is for his life natural in the glass
of the world, what he should be for his life spiritual in the glass of
God's holy saints, and of his own conscience : but the Scriptures
are the most clear glass wherein he may behold both, and conform
himself according to God's image.
Now then as he that dresseth himself by the glass, doth not only
behold the blemishes of his countenance, and unhandsomeness of
his trim, but instantly corrects all things amiss, that his fashion and
face may be comely : so we must not read the Scriptures and hear
sermons only to know the sins of our souls and deformities of our
life, but we must amend all, " even by ruling ourselves according to
the word ;" otherwise, saith our Apostle, "we deceive ourselves, and
our devotion is in vain." For pure religion arising from the root
of a lively faith, evermore brancheth forth into works of charity,
" visiting the fatherless and widows in their need ;" and into works
of innocency, " keeping ourselves unspotted of the world." " If
any man among you seem to be devout, and refraineth not his
tongue, but deceiveth his own heart, his religion is vain," because
it doth not attain the end, as physic is vain that procures not health
to the body ; for in Jesus Christ neither circumcision availeth any-
thing, neither uncircumcision, but faith which worketh by love,
showing itself in our pure thoughts and undefiled works.
" But whoso looketh in the perfect law of liberty, and continueth
therein (if he be not a forgetful hearer, but a doer of the work) the
same shall be happy in his deed." How the law gendereth unto
bondage, and the Gospel unto freedom, see Epist. 4th Sunday in
Lent. The Papists have no ground here for their justification by
merit ; for as themselves acknowledge, not the law, but the Gospel
is the perfect doctrine of liberty, the chief work whereof is to
believe. Secondly, St. James saith not ex opere suo, but in opera
suo beatus, "he shall be blessed in his work, not for his work."
He shall be justified by faith in Christ, manifesting itself in speak-
ing well and living well, " undefiled before God, unspotted of the
world," refraining his tongue that it hurt none, and endeavouring
himself to do good unto all, especially to such as most want help,
" the fatherless and widows in their adversity."
An hypocrite makes a mask of religion, or rather a very vizard,
Avith mouth, eyes and nose, fairly painted for his purpose, seeming
(saith our Apostle) to be devout ; but he that looketh in the perfect
THE FIFTH SUNDAY AFTER EASTER. 515
law of liberty, and continuetli therein, " is made perfect indeed
unto all good works," not to some kind of good works only, but to
all and every good work, saith Theophylact, and that not after a
vulgar manner (as (Ecumenius upon the place) but perfect and
absolute, so far as a human frailty will permit.
THE GOSPEL.
John xvi. 20. — " Verily, verily, I say unto you, whatsoever ye ash
the Father in my name, he tvill give it you."
This v,'eek is termed usually Rogation week, a rogando Deum, as
being extraordinarily consecrated above all other weeks in the year
unto prayers and supplications. A religious ordination of sincere
antiquity, not a superstitious invention of upstart Popery; for it is
more than probable that Rogations were in the Church before the
days of St. Augustine, as it is observed out of his 173d Sermon de
Tempore, preached on Ascension eve, as also out of the titles of
his sermons, De Dominica in Rogationibus, and seria secunda,
and tertia in rogationibus, torn. 10, fol. 691, 694, 695.
And though haply some suspect this authority, yet it is acknowl-
edged as well by Protestant writers as Popish, that this ancient
order was either invented, or else restored by Mamercus, or Mamer-
tus. Bishop of Vienna, long before the time of Pope Gregory the
Great, anno 452. Baron. Alcimus, and Sidonius Apollinaris. The
reasons of this holy custom I find principally to be two : first,
because princes about this time of the year undertake their wars, a
point at this instant too well known in France. Secondly, because
the fruits of the earth being in their blossom are in greatest
hazard ; in both which respects all Christians have good occasion at
this season especially to pray. The Church then hath well fitted
the time with a text, a Gospel of Rogation against the week of Roga-
tion, inciting all people to pray, and instructing them how to pray.
516
THE OFFICIAL CALENDAR OF THE CHURCH.
There be three words
in this Scripture, which ^
encourage us to jsray:
1. Because "God is our Father."
2. Because "He loveth us," verse 27.
3. Because he hath promised to hear our
prayers, "Ask, and ye shall receive,"
verse 24 ; and in the first words, " I say
whatsoever ye ask the Father in my
name, he will give it you."
So that Almighty God being tied unto us as it were by a three-
fold bond, of his fatherhood, love, promise, cannot but hear our
prayers, and grant our requests. I say, yea 1 swear, verily, verily,
I say, whatsoever, excepting no fit suit, ye shall ask, not another
for you, it shall be given you, it shall cost nothing, only ask and
ye shall have, seek and ye shall find, knock and it shall be opened
unto you.
Yea, but God hears not the petitions of all men at all times. It
is true that he denieth the suits of some daily, because they ask
not duly, according to that of St. James, " ye ask and receive not,
because ye ask amiss."
Christ there-
fore teacheth
us here,
' 1. What to ask, " Whatsoever," &c.
Of whom to ask, of " God the Father."
1. That we be not timid, because
God is our Father.
2. That we be not timid, standing
upon our own desert, but relying
^ upon the merits of Christ, " what-
^ servable in our orisons ; soever ye ask the father in my
[ name, he will give it you."
" Whatsoever." This generally is to be restrained unto such suits
as are meet for us to beg as dutiful children, and for God to bestow
as a lovins; and wise Father, otherwise he doth cross our desire.
How to ask, of God as
of a Father in the name
of Christ his Son, inti-
mating two rules ob-
servable in our orisons ;
When as we crave either
mala, things in their own nature bad,
or not good for us.
I male, good things for bad ends.
First, when we shall ask mala, things unlawful and hurtful, as
exquisite knowledge in poisoning, sorcery, conjuring, witchcraft,
and the like damnable sciences ; " Seek not in the Saviour's name
anything that is unfavourable to salvation," Aug. If ye, saith
Christ, Avhich are evil, can give to your children gifts that are
good, how much more shall your Father in heaven ? what man if
his son ask him bread, would give him a stone ? or if he ask a fish,
would give him a serpent ? In like manner. Almighty God, as an
indulgent father, giveth us our daily bread, and all other things
THE FIFTH SUNDAY AFTER EASTER. 517
expedient for cliildren, as well concerning this as the next life, but
he "will not give us a serpent, lest it should hurt us, nor a stone, lest
unhappily we should hurt others, lest, I say, we take this stone and
fling it at the head of some of his friends ; and therefore Damas-
cenus aptly described prayer to be petitio decentium, a request of
such things as are fit for God to give, and us to have.
For God denieth often not only bad things in their own nature
but also good, if not good for us. Our Father knovfeth that bees
are drowned in honey, but live in vinegar, and that his children are
best affected, when they be most afflicted ; he therefore will not
grant unto the prodigal child all his portion, lest he spend it in
riot; nor to the lusty gallant always health, that his inward man
may be cured, while the outward is diseased, that the sins of his
soul may be lessened, while the sores of his flesh are increased.
As the learned physician procureth his patient a gentle ague,
that he may cure him of a more dangerous disease, ut curet spas-
mum procurat febrim : so the spiritual physician of our soul often
induces what he does not desire, in order ta effect what he does
desire; he doth often cross our suits, a work contrary to mercy, that
so he may show his greater mercy; and albeit, in the time of the
shower we cannot see through the cloud, yet in the end we shall
find it was for our weal, saying with the Psalmist, " It was good for
me that I have been in trouble.''
Again, God will not give, when we shall ask good things for bad
ends according to that of St. James, " Ye lust and have not, ye
ask and receive not, because ye ask to consume it on your lusts."
As some desire to be great, that their neighbour may be little,
whereas they should desire goods of the world to do good in the
world, and some desire the gifts of the body, not to serve God, or
preserve the State, but to be tall in tipling, and strong in drinking.
And some desire the gifts of the mind, as learning and understand-
ing, not for instruction of God's people, but for destruction of the
Church ; as the Schismatics in their factious invectives against the
present government, contrary to Christ, for he made of two one,
but they make of one two. Christ conjoined Jews and Gentiles,
and made them one Congregation ; but they perceiving the Church
at unity within itself, divide the coat of Christ without seam, as
Augustine of the Donatists in his 171st Epistle.
So that it is ordinary with God for these causes, and the like, to
give a curst cow short horns, and to dismiss impudent beggars with-
out an alms, because they beg amiss. For all that is of the world,
as the lust of the flesh, the lust of the eyes, and pride of life, is not
518 TUE OFFICIAL CALENDAR OF THE CHURCH.
of the Father, it is no gift for a Father to give, saith St. John. It
is not quid, but a nothing, and therefore not within the large com-
pass of " whatever ye shall ask."
It is true that the blessed Virgin did ask wine of Christ, and
James and John desired that one of them might sit at his right
hand, and the other at his left in his kingdom ; and in another
jolace they desired fire from heaven, and yet Christ saith in my
text, " hitherto have ye asked me nothing ;" because these things
were bad things, at least not good things for them.
But if we shall ask good things and for good intents, according
to the goodwill of our Father, he will bestow them upon us, how-
soever he defer our suit for a time : first, that we may desire magna
magne, great things with great earnestness, as our Saviour declares
in the parables of the importunate friend, Luke xi., and importunate
widow, Luke xviii. Secondly, that God hereby might the more
commend his benefits and blessings, for that which is easily got is
soon forgot. Thirdly, God hears not all men at all times for all
things, lest we should imagine that he grants our requests out of
fatal necessity, not as a loving father out of liberal bounty.
Fourthly, God doth often deny the same thing that we crave, that
he may confer upon us better things.
Fifthly, God hears our prayers in spiritual things, albeit we do
not instantly feel so much ; as a traveller after meat recovereth his
strength to travel further, although he eat sometime without any
taste or appetite ; so meditations and prayers, which administer
both fuel and flame to devotion, incite in us some spiritual strength,
howsoever for a time we feel little spiritual solace. So that in con-
clusion, if we continue devout, we shall assuredly find our Saviour's
promise to be most true, " Whatsoever you shall ask the Father in
my name, he will give it you."
The second main point of this Scripture to be further examined,
is, of whom we must ask, to whom we must pray ?
1. That he be able to help.
rru rti ^ n -n i i ( 2. That he be willing to help.
The Churcn of Endand \ c, ^^^ . ^ •, ^
, . IT ^ 13. That he be such an one as may
renuireth especially four/
T^- -1 \ hear our prayers,
conditions m such a one : J . mi . i i ^ i i ^ i i
S 4. That he understand what we lack
better than ourselves.
If these things are to be found in any other, saving only God,
then we may call upon some other besides God. If not, to worship
old saints is to make new gods. Praying unto dead men is dis-
THE FIFTH SUNDAY AFTER EASTER. 519
honourable to the living God, a speech highly taxed by Bellarmine
in the rough of his rhetoric, yet handled gently with the fist of his
logic ; for himself being a Jesuit, is ashamed of the blasphemous
phrases used in the Roman Missals, as, Maria mater gratise, sancte
Petre miserere mei, salvo me, aperi mihi aditum coeli, &c. " These
are our words indeed, but our meaning is not so," saith he, that
the Virgin, or Peter, or any Saint should confer upon us any grace
in this life, or glory in the next ; the which is acknowledged also
by the Rhemists in their annotations upon the first of Timothy ii.
5, Herein agreeing with Aquine and other schoolmen, affirming
that our prayers are to be made to God alone, as they are to be
fulfilled by Him, but unto the Saints, as mediated by them : yet
St. Paul saith expressly, " there is one God, and one Mediator be-
tween God and man, the man Christ Jesus." And St. John, "If
any man sin, we have an advocate with the Father, Jesus Christ
the just, and he is the propitiation for our sins ;" and my text here,
" whatsoever ye shall ask," not in Marie's or Peter's name, but "in
my name, &c."
The Papists have coined three distinctions for answering to these
three places ; unto that of Paul, they say, Christ is the sole medi-
ator of redemption, but not of intercession, "we need a mediator of
intercession unto Christ the mediator of redemption," Bernard:
but this distinction will not serve, because Paul in that text speaks
of prayer and intercession, as it is apparent in the beginning of the
Chapter ; " I exhort you that first of all prayers, supplications, in-
tercessions, and giving of thanks be made for all men."
To that of St. John ; " If any man sin, we have an advocate,"
&c. Their answer is, that Christ is our chief Advocate, Saints
and Angels are secondary : but Augustine, citing this Scripture,
saith, if St. John had ofi'ered himself to be an advocate, as Parme-
nian placed the Bishop between God and the people, he should
have been no good Apostle, but Antichrist, for the word Advocate
is borrowed of lawyers, and signifieth him only that doth plead the
justice of his client's cause. A stranger in the Court may become
a petitioner unto the Judge, and intreat favour for the person
guilty, but advocates are proctors and patrons of their clients, as
civilians tell us, and therefore though Angels in heaven and Saints
on earth are petitioners in our behalf to God, yet Christ alone is
our Advocate, who can plead his justice bestowed upon us ; for
Christ is our advocate, in that he is the reconciliation for our sins:
" If any man sin, we have an advocate with the Father, Jesus
Christ the righteous, and he is the reconciliation for our sins;" as
520 THE OFFICIAL CALEXDAR OF THE CHURCH.
if St. John slioulcl argue thus ; he which must be an advocate, must
first of all be a reconciliation for us, no Saints can be a reconcilia-
tion for us, ergo, no Saints can be advocates.
The last distinction is Bellar
ine's, intimating that a mai
ay become mediator betweei
disagreeing parties three -R-ays
j'l. By declaring which hath wrong, and so
there is no other controversy, for Protestants
anil Papists agree, that God is the party
. , • ,- i- i.1 i. grieved,
mine's, intmiatin- that a man , ^'-^ ■ ^j^^ creditor for the debtor, and
may become mediator between ^./ciirist alone is our Mediator.
3. By desiring the Creditor to forgive the
debtor, and in this sense, saith he, Saints
and Angels are our mediators.
I answer, that this distinction is contrary to the doctrine of their
schools, and practice of their Church ; Aquin doth avow that our
prayers are effectual by the merits of Saints ; and Bonaventura,
that Mary can and may by the right of a mother command her Son
Christ : and Giselbertus ; Maria consolatio infirmorum, redemptio
captivorum, liberatio damnatorum, salus universorum: ''Mary, the
consolation of the weak, the redemption of captives, the liberation
of the condemned, the safety of all :" and Ozorius the Jesuit,
Caput gratife Christus, Maria collum, quia omnis in fluxus a capite
per collum derivatur; " Christ, the head of grace, Mary, the neck,
for every influx from the head is derived through the neck ;" and
so Christ in his kingdom of glory continueth in subjection unto his
mother ; it is Mary that doth bruise the serpent's head, ipsa con-
teret caput, as their new Bible corrected and allowed by the
Tridentine Council, although (as Ribera confesseth ingenuously)
the Hebrew text, the Chalde Paraphrase, the translation of the
Scptuagint, and all good Latin copies read otherwise.
And as for their practice, Christ in their public prayers and pri-
vate devotions is made a mediator by the patronage of Apostles,
intercession of martyrs, intervention of Confessors, by the blood of
St. Becket, by the help of St. Rook, by the merits of all Saints.
And howsoever they brag, that the conclusion of all their Collects
is per Jesum Christum dominum nostrum ; yet indeed they make
Christ but half a mediator and advocate. Whatsoever the Jesuit
prates in the schools, this the people practice in the Church, hold-
ing angels and saints immediate mediators, able to satisfy and to
save, perverting the whole Psalter of David with Te Deum, Bene-
dictus, Quicunque vult, Nunc diraittis, all to the honour, or rather
indeed to the dishonour of the blessed Virgin.
Moreover, if we shall admit every particular saint in the Pope's
Calendar for a mediator and advocate, we shall not only worship
THE FIFTH SUNDAY AFTER EASTER. 521
unknown gods, as Paul told the Athenians, Acts xvii. 23, but also
unknown men. For it is doubted, and by Papists of best note,
whether there were any St. George, St. Christopher, St. Catherine ;
Cardinal Bellarmine doth confess that the legends of these three
saints are uncertain and apocryphal, according to the censure of
Pope Gelasius ; and Cossar Baronius hath acknowledged as much
of Quiriacus and Julitta, declaring plainly, that their acts are
written either by fools or heretics, and in his annotations upon the
Roman martyrology, 23d April, he takes up Jacobus de Voragine,
for his leaden legend of our English George.
I think the Papists in great anger and malice to the State have
robbed England of her saint. St. Dennis is for France, St. James
for Spain, and other saints are allowed and allotted for other
countries, only poor England is bereaved of her George ; they leave
none but God to revenge all our quarrels, as we pray in our
Liturgy, " Give peace in our time, 0 Lord, because there is none
other that fighteth for us, but only thou, 0 God." For which honour
and favour all English hearts are bound heartily to thank them.
But grant that all the saints in the Pope's Calendar were some-
time men living on earth, and now blessed souls in heaven ; how
shall we know, whether they know the particular wants of every
particular man ? Our prayer is a lifting up of the mind, and pouring
out of our soul before God ; not a labour of the lips only, but an
inward groaning of the spirit ; now saints and angels understand
not the secrets of our thoughts, only God trieth the very heart and
reins, and therefore we must invocate God alone.
Again, suppose they did know the meaning of the soul, yet to
worship and invocate them is derogatory to the gracious promise
of Christ in the text, " verily, verily, I say unto you," &c. Christ
is the master of bequests in the court of heaven ; there is no need
(as Chrysostom speaks) of any porter, or mediator, or minister, but
say thou thyself. Lord have mercy upon me, and God will be pre-
sent; while thou art yet praying, he will say, I am come.
Thus I have showed whom we must ask, namely God alone, not
the Father only, but the Son and Holy Ghost also ; for albeit.
Father be taken here personally for the first person in the Trinity,
yet being a word of relation, it implieth the Son, and the Father
and the Son are not without the Spirit: we cannot consider God
the Father but in the Son, and the Son makes us his children by
the Holy Ghost, called the Spirit of adoption, and the Spirit of the
Son crying in our hearts, Abba Father ; and therefore we must pray
to God the Father in the name of God the Son, by the powerful
35
522 THE OFFICIAL CALENDAR OF THE CHURCH.
assistance of the Holy Ghost. And to what person soever the
prayer is directed in word, we must always remember to include
the rest in mind, neither confounding the persons nor dividing the
substance, as Athanasius in his creed. If this one principle were
well understood, it would be no difficulty to conceive how Christ
may both pray for us, and in us, and be prayed to of us. He
prayeth for us, as our advocate ; in us, by his Holy Spirit ; prayed
to of us, as our everlasting Father, Isa. ix. 6, therefore saith Au-
gustine, we pray to him, by him, in him.
The last point to be considered, is how we must ask ; we must
pray to God as a Father, in the name of Christ his Son. The first
clause teacheth us to pray with great confidence ; for what can he
deny to us, who made of us his enemies, servants ; of servants,
sons ; of sons, heirs ? Gal. iv. 7, and yet with all reverence, for a
son honoureth his father : if God then be our Father, where is his
honour ? Mai. i. 6.
The second clause forbids all presumption and swelling with an
opinion of our own virtue, for we must not beg of our Father in
our own name, nor in any Saint's name, but in the name of Christ ;
and when our suit is obtained, it is grace, not desert, it shall be
given you. For as David out of his love to Jonathan was loving
also to Mephibosheth, although he was deformed and lame : so God
is merciful unto us wretched and deformed sinners for Christ's sake
in whom he is well pleased. And the words, "In my name," may
comfort us against two great impediments in prayer ; unworthiness
and distrust. For when our Saviour saith, "ask in my name," he
would have us set his worthiness against our unworthiness, and his
promise against our distrust, insomuch that a Christian soul may
dispute with God after this manner : 0 most gracious Lord God,
thou hast said it, and thy blessed Son hath sworn it, " Ask and ye
shall have." At this instant I arrest thy promise, beseeching thee
most humbly to pardon all my sin ; the matter of this suit is expe-
dient for me to crave, and fit for thee to give. And I desire it for
good ends, according to thy goodwill ; and as for the manner of
my petition, I beg it as a dutiful child, of thine hands alone who
art a most merciful Father, willing and able to grant my request,
and to ponder aright the voice of mine humble desire, and that not
in mine own, but in his name who came into the world to save sin-
ners, of which I am chief. Thou wilt not the death of a sinner,
and he will the life of a sinner. 0 Father of compassion, and God
of mercy, whose word is a will, and whose will is a power, who dost
promise nothing but that Avhich thou dost purpose, and purpose
SUNDAY AFTER ASCENSION DAY.
523
nothing but that which thou dost perform ; suffer me, I pray thee,
"which am dust and ashes, to speak a few words unto thy mercy.
Lord, if thou wilt not the death of a sinner, what necessity is there
that I should be damned ? and if thou desire that a sinner should
be converted, what difficulty is there that I should be saved ?
No, no, good God, the devil trembleth at thy presence, and if all
the sins of ten thousand worlds were balanced with the least of thy
mercies, they could hold no weight, much less can the wickedness
of one poor soul sway thy powerful and ever-merciful will.
0 sweet Saviour, I believe that verily, which thou sayest here,
verily, verily, I have asked the Father, and the spirit witnesseth to
me that the Son hath obtained my suit : because, 0 God, it is easy
to thy power, and usual to thy mercy, and agreeable to thy
promise : " Verily, verily, I say unto you, whatsoever ye shall ask
the Father in my name, he will give it you."
1 Peter iv. T.-
St. Peter in this
one text exhorteth
unto many duties,
and those concern-
ing
Our neigh-
bours, i
THE EPISTLE.
-" The end of all things is at handy he ye therefore
sober y and watch unto prayer.''
{Sobriety.
Watchfulness.
Prayer.
'Thought; "Above all things have fervent
love among yourselves," verse 8.
Deed ; " Be ye harmonious one to another
without grudging," verse 9.
Word; "As every man hath received the
gift, even so minister the same," &c. verse
10, 11.
God, " That God in all things may be glorified through
Jesus Christ," &c.
All which exhortations he doth raise from this one ground, that
"the end of all thino;s is at hand."
{ Finis consummans, according to that of the wise man,
" Hear the end of all, Fear God, and keep his com-
mandments."
Finis consumens, as in this place, " The end," that is
the destruction of the world, and of all things in the
world, is at hand. We are they upon whom the ends of
the world are come: so St. Peter expounds himself,
V. 5, " Christ is ready to judge the quick and dead,"
the particular death of every man severally, the general
doom of all men and all things jointly. "Thy end,
[ and the end, is at hand, be ye therefore sober,"
Now there be two
kinds of end :
524 THE OFFICIAL CALENDAR OF THE CHURCH.
^•Is at hand." That Christ will come to judgment is certain,
when he shall come most uncertain : see before, Gospel 2d Sunday
in Advent: but his coming cannot be far off, "Yet a very little
while, and he that shall come, will come, and will not tarry." For
as a man, who is a little world, so the world which is a great man,
hath his infancy, childhood, youth, middle age, old age. The time
(saith Augustine) from Adam to Noah was the world's infancy,
from Noah to Abraham his childhood, from Abraham to David his
youth, from David to the Captivity of Babylon his middle age, from
the Captivity of Babylon unto Christ his old age, from Christ unto
the end of all things, his dotage. For ever since the world hath as
it were gone upon crutches, and therefore now cannot stand long.
If St. John's age was the "last hour," then our times are surely
the last minute. Let not Atheists ask, " Where is the promise of
his coming? for the Lord is not slack concerning his promise, (as
they count slackness) but is patient toward us, and would have no
man to perish, but would have all men come to repentance. But
the day of the Lord will come as a thief in the night, in which the
heavens shall pass away with a noise, and the elements shall melt
with heat, and the earth with the works that are therein shall be
burnt up ; seeing therefore that all these things must be dissolved,
what manner of persons ought we to be in holy conversation and
godliness ?" Almighty God hath already whet his sword and bent
his bow and made it ready ; now (saith Gregory) the longer his
draught, the stronger his shoot. His feet are of wool, but his
hands of iron ; he is long in coming, but when he doth come he
will strike home: bruising his enemies with a rod of iron, and
breaking them in pieces as a potter's vessel. Oppress not your
hearts with surfeiting and drunkenness, as Christ, but be sober
and watch unto prayer, as our Apostle, lest that day come on you
at unawares.
There is so great agreement between sober men and wise, that I
make no difference between them in this text ; only note St. Peter's
order, first we must be sober, and then watching in prayer. A
drunken man is unfit for every good office, that therefore we may
watch, it is necessary we should be sober ; and that we may pray,
we must watch also. Some will be sober and yet not watch, others
will watch, but not to pray for themselves, but to prey upon others.
Some will pray, but their spirits are sleepy. This exhortation then
is fit and full, " Be ye sober and watch unto prayer."
" Watch." The best remedy for the sweating sickness is to have
a good keeper who will not suffer us to sleep ; so watchfulness is
SUNDAY AFTER ASCENSION DAY. 525
the best keeper of our drowsy souls. He that is sober and awake
hath his wits about him always, both to defend himself and oiFend
his adversary. '-' We are the children of light, and children of the
day ; we are not of the night, neither of darkness ; therefore let us
not sleep as others do, but let us watch and be sober."
r Tenement.
And that in regard of our J Landlord.
I Enemies.
He that dwells in a ruinous house dares not sleep in a tempestu-
ous night, lest it fall upon him, or lest thieves dig through his walls
and rob him : our bodies in which our souls dwell are earthly taber-
nacles, as houses of clay, whose foundation is in the dust, every
storm of trouble doth impugn, every little disease impair the state
of this our city.
Good cause then have we to watch and pray, lest our house fall
suddenly, and the fall thereof be great. And so much the rather,
because we know not when our great Landlord will come to reckon
with us. Other farmers know certainly the term of their lease, but
every man is God's tenant-at-will, he may put us out of house and
home when he list. Again, Cathedral Churches and Colleges
usually let leases of houses for three lives : but God never demiseth
any tenement longer than for one life, the which being expired,
shall never be renewed again. He will not suffer us to dwell in
any of his houses above threescore and ten, if happily some few
continue fourscore years, their term is exceeding long, and yet of
all this time they cannot be secured one half hour, for our enemies
are many and mighty which assault this earthly tent and tenement
daily.
"Ferro, peste, fame, vinclis, algore, calore,
Mille modls, miseros mors rapit una viros."
Sword, famine, pestilence and chains
The burning heat, the cold with numbning pains,
A thousand ministers death's nod obey.
And hasten mortals from these realms of day.
Seeing then our enemies are so strong, and our houses so weak,
the coming of our landlord unknown, and the term of our lease
uncertain, let us be sober and watching in prayer.
Three things especially move men | • I ,.
1 o '' -{ necessity V of prayer,
to pray, namely the | ^^.^.^^ -^ ( ^ -^
526 THE OFFICIAL CALENDAR OF THE CHURCH.
Christ saitli in the plural number, "pray ye;" but speaking of
alms and fasting in the same chapter, he doth use the singular
number especially, when thou givest thine alms, and when thou
fastest : all must not give alms, because some be poor and cannot,
and all must not fast, because some are weak and may not, there-
fore give thou, and fast thou, but pray ye. All men may pray,
therefore all men must pray. For albeit our heavenly Father
knoweth our need before we pray, yet we must ask to fulfil his
command.
" Call upon me in the time of trouble." Secondly, that hereby
we may acknowledge him to be the giver of every good and perfect
gift. Thirdly, that we may find ease by pouring of our souls before
the Lord, according to that of the Psalmist, " Commit thy suit to the
Lord, and put thy trust in him, and he shall bring it to pass." So
that there is a double oportet in prayer, the one necessitatis, and
the other officii. Prayer is needful in respect of our duty to God,
for he made all other creatures for man, and man for himself, that
he might be "glorified in all things through Jesus Christ." And
needful in respect of our own necessity, for faith is the key Avhich
openeth the cofi"ers of God's treasure, and prayer is the hand to
draw it out. " Ask and ye shall have, seek and ye shall find,
knock and it shall be opened unto you." See Gospel appointed for
the last Sunday.
Wherefore seeing every man may pray, and must pray, let us be
watching in prayer, not in one, but in many prayers, assiduous and
frequent in devotion, and that not with a drowsy, but with a wak-
ing spirit, "watch in prayers." See before, Cum spiritu tuo, and
Sursum corda.
"But above all things have fervent love." For he that hath
love, will be sober and watch in prayer, lest in disorder he might
haply Avrong his neighbour. He that hath love, will be generous,
and that Avithout grudging. He that hath love, " will as he hath
received the gift, even so minister the same, that God in all things
may be glorified through Jesus Christ." See Epistle for Quin-
quagesima Sunday.
"' Love shall cover the multitude of sins." He doth not mean
that charity covereth our own sin, but the trespasses of others, and
that not before God, but before men only. For our Apostle doth
allude unto that of Solomon. " Hatred stirreth up strife, but love
covereth all trespasses. A rule concerning our civil life, teaching
us not to be curious or cruel in cxaminins: the faults of our breth-
ren, but rather to dissemble many things amiss, " forgiving one
SUNDAY AFTER ASCENSION DAY.
527
another, even as God for Christ's sake forgave us." And therefore
the glosses of Papists upon this text, " Love shall cover the multi-
tude of sins" (in futuro judicio ne pateant aterntB ultimi, " Chari-
table works of mercy cause remission of sins in the sight of God,"
operit, id est, condonari facit a Deo, ne sit quod puniat Deus) are
both impious and unprofitable.
Whereas it is objected, " Many sins are forgiven her, for she
loved much," answer is made, that our Saviour's argument is not
from the cause to the effect, but from the effect to the cause : many
sins are forgiven Mary, therefore she loved much, as the words fol-
lowing intimate, " to whom a little is forgiven, he doth love a little."
Our love towards others is not the cause of God's love toward us :
but contrariwise, God's love is the cause of our love. When he
doth forgive many sins, and give much grace, then we love much,
and cover a multitude of sins in others. If he forgive but a few
sins, and give but little grace, then we show but little mercy. For
as a man walking under a Avail in a cold sunny day is heated of
the wall which first received heat from the sun : so he that showeth
mercy to others, hath first received mercy from God. And this
our blessed Saviour declareth in the parable of the two debtors (as
St. Ambrose notes) according to man he trespasseth more, who did
owe more ; but by the mercies of the Lord, the case is altered, he
loves more, which ought more, when his debt is forgiven. How
every man ought to minister according to the measure of his gift
and ability, see Epistle, 2d and 3d Sundays after Epiphany.
THE GOSPEL.
John xvi. 26 '^^ Wlien tJie Comforter is corne, ivhom I will send
unto you fr 0711 the Father^'" cj-c.
White : " when the Com-
forter is come," &c.
This speech
of Christ is
like the check-'
er, half
Black : " These things have I said
unto jou, because ye should uot
be offended." Forctellin,:^ the
manifold afflictions of his follow-
ers, in that enemies of holy reli-
gion shall
\ Descrying the whole sacred Trinity,
" I will send the Spirit from the
Father."
Describing the Holy Ghost in par-
ticular, "the Comforter, the Spirit
of truth, proceeding from the Fa-
ther," &c.
f Intentionally kill their
soul: "they shall ex-
communicate you."
ietually destroy the body :
" yea the time shall come
that whosoever killeth
you, will think that he
doth God service."
.528 THE OFFICIAL CALENDAR OF THE CllUIlCn.
Pctrus Tenorius Archbishop of Toledo, having a long time con-
sidered the Aveighty reasons on each side uhctlicr King Solomon
was damned or saved, in fine, caused him to be painted upon the
■walls of his chapel half in hell, and half in heaven. This picture
is a lively representation of a Christian, in respect of his manifold
troubles he seems half in hell : again, having tasted the first fruits
of the spirit, he is half in heaven. Now the reason why God hath
mingled crosses and comfort together, are many : first, to show the
difference between this world and the next, in the life to come
we shall cither in heaven have all comfort without any cross, or
else in hell all crosses without any comfort. Dives tormented in
that infernal flame, cannot get so much as a drop of cold water to
cool his tongue; but in this life mercy and misery, grief and grace,
trood and bad are blended one with the other. If we should have
nothing but comfort, earth would be thought heaven ; if nothing
but torment, hell would be reputed a fable. God therefore makes
us taste of his Spirit, and the world's spite, covering our bitter pills
with sweet sugar, our excommunication with his comfortable com-
munication, that our whole pilgrimage might be nothing but a sor-
row's joy.
Secondly, God doth mingle these to keep us in the right way ;
for if we should have nothing but comfort, we would be too proud ;
if nothing but the cross, too poor; but both these together make a
good temper. Worldly trouble weanetli us from the vanities of this
life, spiritual comfort makes us desire the joys of the next, esteem-
ing all things dung and dross to gain Christ.
Thirdly, God doth add the cross to comfort for the trial of our
faith and patience, that in our greatest misery we might stir up the
gifts of his spirit in us, assuring ourselves if God be with us, nothing
can prevail against us.
4 m- ■• 1 . /Before it come, "fear."
AlHiction and persecution V„,, . . ' ,, ,,
1 ^, , . ^ \ , ,, V* hen it IS present, "sorrow,
doth bring unto the Avorldly .^\„, . . ' , , . ,
,, P 1 , . ,. ^ j\\ lien it IS past, "hatred against
man a threelold incommodity : / ,. \, ' °
•^ (^ his enem3%
Bi'.t the Comforter is a present help against all these : first, he
taketh away fear before trouble : for as fire doth harden the potter's
earthen vessel, making it stiff and strong ; so when our hearts arc
inflamed with that heavenly fire of God's Holy Spirit, it makes us
of an undaunted courage, willing and able to suffer tribulation.
Example hereof, St. Paul, who, when Agabus foretold that the
Jews should bind him at Jerusalem, and thereupon the brethren
SUNDAY AFTER ASCENSION DAY. 529
earnestly besought him that he would not go thither, answered,
"What do ye weeping and breaking my heart? for I am ready not
to be bound only, but also to die at Jerusalem for the name of the
Lord Jesus."
Secondly, the Comforter doth allay present sorrow, for St.
Stephen being full of the Holy Ghost, did make (saith Gregory
Nyssen) the ring of his enemies round about him as a crown to
his head, and every stone they cast at him as a diamond, enduring
his martyrdom so cheerfully, that, giving up his ghost, he laid his
head upon the hard stones as upon a soft pillow to sleep, and that
sleep was the gate of death and the gate of life. "Torments,
prisons, nails, the irons glowing with heat, and even death itself,
the last of penalties, are all but sport to the Christian." Prudentius.
Thirdly, the Comforter, being the spirit of meekness and love,
takes from us in our persecution all revenge, making us to love our
enemies, and to bless them that hurt us and hate us.
Here by the way note the reason why the Church allotted this
Scripture for this Sunday, between the feasts of Christ's Ascension
and Whitsuntide : Christ in his ascension promised to send the
Comforter, Acts i. 18, and at Pentecost he performed his promise,
Acts ii. 4. Again, Christ at his ascension enjoined his Apostles
"to teach all nations,'' and on Whitsunday he gave them the
blessed Spirit to comfort and assist them in that great and trouble-
some business, that as their preaching should procure tribulation,
so the Comforter assure consolation.
"When the Comforter is come, whom I will send unto you from
the Father." These words (as Expositors observe) first point out
all the three persons in the sacred Trinity, then point out, as it
were, the person and offices of the Holy Ghost in particular. We
may descry the three divine persons, in that Christ saith, " I will
send the Spirit from the Father."
God the Father is a Comforter, even " the father of mercies and
the God of all comfort:" God the Son is a Comforter, even "the
consolation of Israel:" how then is God the Holy Ghost the Com-
forter ? Answer is made, that as in Holy Bible works of power
are ascribed especially to God the Father, and works of wisdom to
God the Son, so works of love to God the Holy Ghost. Comfort
then being a great work of love toward us, is attributed principally
to the blessed Spirit, "who doth help our infirmities, and maketh
requests for us with sighs which cannot be expressed."
"Is come." Not in a new place, for the Comforter is God, and
530 THE OFFICIAL CALENDAR OF THE CIIURCn.
God is everywhere : but in a new way, whicli came to pass on the
feast of Pentecost, according to that of our Evangelist, " the Holy
Ghost was not yet given, because that Jesus was not yet glorified."
*' This gift or mission of the Holy Ghost, after the glorification of
Christ, was such as had never been before ; not that there had been
no gift of the Spirit before, but none like this." Aug. See Epistle
for Whitsunday.
"Whom I will." How did Christ send the Spirit, when as the
Spirit did send him, Isa. xlviii. 16, "The Lord God and his Spirit
hath sent me. The Spirit of the Lord is upon me and hath sent
me to preach good tidings unto the poor, to bind up the broken
hearted," &c. All which our Saviour applieth to himself, Luke iv.
21, "This day is the Scripture fulfilled in your ears." Answer is
made by St. Jerome, that the Spirit sent Christ juxta fragilitatem
carnis assumptse, not as he was God, but as he was man. Again,
the redemption of the world being opus ad extra, was common to
all the three persons in Trinity, so God the Father did send, God
the Holy Ghost send, God the Son himself sent himself, the Father
in respect of his eternal election, the Son in respect of his meritor-
ious passion, the Holy Ghost in respect of his eff'ectual application
is author of our salvation. But if we consider here sending as
opus ad intra ; God the Holy Ghost did not send the Son, but the
Father and the Son send the Holy Ghost. The Father alone
begets, only the Son is begotten, and the blessed Spirit proceeds
from both.
" Send unto you." Sending doth not always import inequality,
but order only, for one equal may send his fellow by consent, and
an inferior his better by counsel. See St. Aug. de Trinit. lib. 4,
c. 20. Lombard, sent. lib. 1, dist. 15. Thomas 1, part, qua^st. 43,
art. 1, 2, &c.
" From the Father." This one clause doth overthrow two wicked
assertions, one of Arius, another of the Greek Church. Arius
affirmed blasphemously that Christ was not Very God of Very God,
equal to his Father, as touching his Godhead : here Christ himself
tells us plainly that he is coequal, "I from the Father will sen'l,"
making himself of the same power and authority to send. Again,
this clause doth abundantly confute that error of the Greek Church,
holding that the Holy Ghost did only proceed from the Father, and
not from the Son : " I from the Father will send," ergo, the blessed
Spirit proceeded from both. And so the Scripture calls him else-
where, sometime the Spirit of the Father, as " If the Spirit of him
SUNDAY AFTER ASCENSION DAT. 531
that raised up Jesus from the dead dwell in you," &c. Sometime
the Spirit of the Son, " God hath sent forth the Spirit of his Son
into your hearts; which crieth Abba Father." And Rom. viii. 9,
" If any man hath not the Spirit of Christ, the same is not his."
Now then as the Holy Ghost is called the Spirit of the Father,
not only because sent of the Father, but also because proceeding
from the Father, (as Christ in the text, " When the comforter is
come, whom I will send unto you from the Father, even the spirit
of truth which proceedeth of the Father") so likewise the spirit of
the Son, not only because he is sent of the Son, but also because
he proceeds from him and receiveth of his. And therefore the first
Constantinopolitan Counsel added to the Creeds Apostolical and
Nicene this clause, that we should believe in the Holy Ghost, " the
Lord and giver of life, who proceedeth from the Father and the
Son, who with the Father and the Son together is worshipped and
glorified." As a lake is derived from some river, and the river
from some fountain, and yet all is one and the same water : so the
Father as a fountain produceth the Son as a river, the Father and
the Son as a fountain and a river produce the Holy Ghost as a
lake : and yet the Father and the Son and the Holy Ghost are not
three Gods, but one God only.
" The Spirit." Glorious Angels and blessed souls are both spirits
and holy, how then doth this title distinguish the third person in
the blessed Trinity ? because God is called the Holy Spirit,
Catexochen, as being the chief spirit and most holy maker of all
created spirits, and giver of all holiness, from whom cometh every
good and perfect gift. Why this name is attributed to the third
person in Trinity, rather than to the first or second, see before
the Creed: Art., "I believe in the Holy Ghost."
" Of truth." It is observed by Maldonate, that truth among the
Hebrews is used sometimes for stability, so the Comforter may be
called "the Spirit of truth," in that he shall abide with us forever,
John xiv. 16. But I follow the common current of interpreters,
affirming that the comforter is the Spirit of truth, et formaliter et
efi'ective, being himself truth, and leading us into all truth ; and
here we must observe a secret antithesis, other spirits who despise
Christ and his Gospel, are spirits of error, but the Comforter is the
Spirit of truth and cannot lie. This spirit, saith Christ, shall
testify of me, and ye being filled with this spirit shall witness also :
no man can say that Jesus is the Lord but by the Holy Ghost, and
who is a liar, (saith our Evangelist) but he that denieth that Jesus
532 THE OFFICIAL CALENDAR OF THE CHURCH.
is Christ ? If his spirit dwell in you " ye need not that any man
teach you, but as the same anointing teacheth all things, and it is
true and not lying." All such as want this guide are tossed hither
and thither with every blast of contrary doctrine ; but the children
of God, led by the spirit of truth, are like mount Sion which cannot
be removed.
If any shall ask whether the spirit shall teach every truth,
answer is made that he leads us into all knowledge which is meet
and necessary for us in this present world. He doth not deliver
every truth unto every man, nor all that shall be known hereafter
unto any man : for in this life we receive but " the first fruits and
the earnest of the Spirit." Now the first fruits are properly but
an handful or two of corn to a whole field containing many
furlongs and acres of ground, and the earnest in a bargain it may
be is but a penny laid down for the paying of a thousand pounds.
Here the gifts of the spirit are by measure, " We know in part,
and prophecy in part : but when that which is perfect is come, then
that which is imperfect shall be abolished." In this world Moses
saw but God's back, John but his shade, but hereafter all that love
the coming of the Lord shall see God face to face. We receive the
first fruits here, but in heaven we shall enjoy the full harvest of
our hopes.
" Which proceedeth of the Father." The Papists too maintain
that all doctrine necessary to salvation is not contained in holy
Scriptures, affirm that the Godhead of the Holy Ghost, and the
proceeding from the Father and the Son cannot be found in express
words of the Bible, but only proved by their unwritten traditions :
as if the blessed spirit could not be God, unless he be allowed of
the Church of Rome. We say that Athanasius, Basil, Nazianzen,
Ambrose, Cyril, Augustine, in their several treatises of this one
point allege manifold testimonies of holy writ, w^hich evidently
demonstrate the Holy Ghost to be God. I will only name two :
the first is Act v. 3. " Then said Peter, Ananias, why hath Satan
filled thine heart, that thou shouldst lie unto the Holy Ghost ?"
And then in the next verse following, "thou hast not lied unto
men, but unto God." Upon which words Augustine and Ambrose
reason thus : In that Peter first named the Holy Ghost and inferred
instantly, thou hast lied unto God, it is plain that the Holy Ghost
is called God.
The second text is, 1 Cor. vi. 20. " Glorify God in your body :"
what God, but the Holy Ghost, whose temple our bodies are ? v.
SUNDAY AFTER ASCENSION DAT. 533
19. " Your body is the temple of the Holy Ghost." And there-
fore Friar Ferus honestly writes, "It is plain from the Scriptures
that the Holy Ghost is God."
Now concerning the proceeding of the Holy Ghost from the
Father and the Son, St. Augustine doth avow peremptorily that it
is the doctrine of the Prophets and Apostles, and that he proves in
his own judgment so sufficiently, lib. 15, de Trin. c. 26, that he
concludes in the 27th Chap, of the same book : "I have taught by
the testimony of the Holy Scriptures, that the Holy Ghost proceeds
from both."
And whereas the Papists in this point are all for the bare letter,
and express words, it is plain that the blessed spirit proceeds from
the Father, in this text, and as plain that he proceedeth from the
Son, Rev. i. 16, and xix. 15, conferred with Isa. xi. 4, and 2
Thess. ii. 8.
If any shall ask the difference between begetting and proceeding,
and why the Holy Ghost is not said to be begotten, as well as to
proceed : I answer with Augustine, " Have faith, and there will be
no question :" and with Ambrose, ''It is to be believed by fisher-
men, not by philosophers, by publicans, not by logicians ; away
with arguments, when faith is wanted." And with our Evangelist,
the spirit must teach us, and not we the spirit ; it doth suffice that
we speak as he will have us speak, namely, that the " Father is
made of none, neither created, nor begotten." "The Son is of
the Father alone, not made, nor created, but begotten." " The
Holy Ghost is of the Father and of the Son, neither made, nor
created, nor begotten, but proceeding."
" They shall excommunicate you." Where note that the chief
persecutors of Christ and his followers, are not open Atheists, or
Turks, or Jews, but such as hold great places in the Church, Anti-
Christians and pseudo-christians, and therefore this prophecy doth
aim at the present Church of Rome directly, whose cut-throat div-
inity consists especially in excommunication and killing. Nay, the
Romish butchers in their hellish cruelty go far beyond this pro-
phecy, for they do not only thrust the living saints out of the
Church, but also the dead at rest out of the churchyard. When
Harding wanted arguments, he came to this terrible threat : " I
advise you. Master Jewel, and your brethren, not to bestow great
charges about your tombs and places of burial, lest the time come,
as most certainly it shall come (unless God for our sins utterly for-
sake our country) when your carcasses shall be digged out again,
and served as the carcasses of heretics have been many hundred
53i THE OFFICIAL CALENDAR OF THE CHURCH.
years." As the blood of Abel shed by Cain, so the bones of
Martin Bucer, abused by these cannibals,cry to God from the earth.
I pray thee therefore good reader examine these words of my text
attain and again, and consider of ■whom and by "whom, and for
■whom they ■were spoken. And kno^w that the clause, " whosoever
killeth you will think that he doth God service, doth evidently
demonstrate that an erroneous conscience is no warrant for thee,
why thou shouldst not join with the conformable Protestant against
these bull-mongers, and blood-suckers of whom our blessed Saviour
here, '' They shall excommunicate you," &c.
WHITSUNDAY.
THE EPISTLE.
Acts ii. 1. — " When the fifty days tvere come to an end, tJiey were
all with one accord together in one place "^c.
The whole Bible may be divided into three parts, answerable to
the three persons in Holy Trinity : to God the Father is attributed
our creation, especially described in the Old Testament : to God the
Son our redemption, especially declared in the Gospels : to God the
Holy Ghost our sanctification, especially taught in the Acts and
Epistles. For as the former books of the New Testament evidently
demonstrate the true Christ : so this history the true Church : in
them, he that hath eyes to see may read the text of the Gospel,
intimating what Christ is in himself: but in this, as it were the
comment of the Gospel, unfolding more fully what Christ is in his
members ; in the one, what he did for us in his humiliation ; in the
other, what he did for us in his exaltation.
The Scripture read is a relation how Christ himself being absent,
hath graciously provided another Comforter for the Church in her
widowhood : and it contains briefly the whole mystery of this solemn
feast, wherein three points are principally remarkable :
( Coming of the Holy Ghost, in the three first verses.
The } Working after his coming, verse 4.
(^ Publishing of this working, in all the rest following.
WHITSUNDAY. 535
Time: "When the fifty days were come to
an end."
Place : at " Jerusalem, in an upper chamber,"
c. 1, V. 12, 13.
In the coming and
descending of the
Holy Ghost, four cir- ^, ^i i a n .i n i a ^.i
•^ , .1 Persons on whom : All the blessed Apostles,
cumstances are to be ,, ,.,. .,, , . \ ,,
noted especially : the
abiding with one accord in one place.
Manner how : " Suddenly there came a sound
from heaven," &c.
" When the fifty days." Almighty God ordained in the Old Testa-
ment sundry feasts, to put his people in mind of his great benefits
bestowed upon them ; among the rest, there were three solemn
festivals every year, the Passover, the Pentecost, and the Feast of
Tabernacles, as we find in the first lesson appointed for this morn-
ing prayer: the Passover was instituted in remembrance of the
deliverance from Egypt's bondage ; Pentecost in remembrance of
the law given in Mount Sinai ; the Feast of Tabernacles in remem-
brance of Israel's dwelling in tents forty years in the wilderness.
Instead of those three Jewish feasts, our Christian Church hath
substituted Christmas, in honour of Christ's incarnation ; Easter, in
honour of Christ's resurrection ; Whitsuntide, in honour of Christ's
confirmation of the Gospel, by sending unto us the Holy Ghost ;
and we retain still two names of the three, to wit, Passover and
Pentecost. Against which ancient custom, that of St. Paul is
objected, Gal. iv. 10, "Ye observe days and months, and times
and years: I fear lest I have bestowed on you labour in vain."
But our Church (^herein agreeing with the learned fathers, Augus-
tine, Basil, Jerome, Leo) doth answei', that the Jewish Passover
and Pentecost were types of our Easter and Whitsuntide : " Christ
Jesus is our Passover," saith Paul, 1 Cor. v. 7. *'The Lord did
pass over the doors where blood of the Paschal lamb was sprinkled,"
Exod. xii., to signify that he will pass over all the transgressions
of such as apply to their own soul, the merit of Christ's blood, who
is the lamb of God that taketh away the sins of the world. So the
Jewish Pentecost was a memorial of the law, which is an hidden
Gospel : but our Whitsuntide a memorial of the Gospel, which is
a revealed law : the law was delivered in Mount Sinai, the Gospel
in Mount Zion : the law was written in tables of stone, but the
Gospel in the tables of our heart by the Spirit : the law was given
fifty days after their Passover, and the Gospel through the power
of the Holy Ghost, fifty days after our Easter : and hereupon this
536 THE OFFICIAL CALENDAR OF THE CHURCH.
holy feast is called Pentecost, even of the number of days as it is
in the text, "When fifty days."
The law was given, "Because of the transgression," Gal. iii. 19,
that is, to reveal sin to the sinner, as it were to keep sin alive ;
that it might he felt and seen ; as a corrosive is laid unto an old
sore, not to heal it but to stir it up, and make the disease quick,
that a man may know in what danger he stands : he therefore who
thinks to justify himself by the law, goeth about to cure his wounds
with fretting corrosives.
If the Jews then had a festival in remembrance of the law,
which is full of terror, and (as St. Paul expressly) "the ministration
of death," how much more should Christians observe this holy time
in remembrance of the Gospel, which is "the power of God unto
salvation," and the "glad tidings of great joy to all people?"
Christmas is a merry time kept in honour of our Saviour's coming in
the flesh, but at "Whitsuntide we must rejoice more for his coming
in the Spirit. I conclude with Bernard, if we solemnize the memo-
rial of the sanctified, allotting one day to praise God in his holiness
for St. John, another for St. Peter, a third for St. Stephen, &c.,
how much more should we celebrate Whitsunday, consecrated as a
memorial to the sanctifier who makes all saints.
If any shall further ask, why Christ deferred the sending of the
Comforter forty days after his resurrection, and ten after his ascen-
sion ; answer may be, that he did it haply to try the patience and
faith of his Apostles. And here we must imitate their good
example, who continued with one accord in prayer and supplica-
tion. Acts i. 14, expecting the Lord's good pleasure, who dealeth
evermore with his servants according to his word. It is probable
that Zachary prayed for children when he was young, and so con-
tinued until he was old. Simeon assuredly looked a long time for
the consolation of Israel, and at the last he sung his Nunc dimittis.
If we shall incessantly persevere in our devotions, the Father of
mercies in our greatest extremity will send us comfort, as he did to
the blessed Apostles here the Comforter.
The place was Jerusalem, and Jerusalem was the city of God,
unto Avhich all people resorted at Pentecost, as it is in the text, " Of
every nation under heaven, Parthians, and Modes, and Elamites,
and the inhabitants of Mesopotamia," &c. This may teach all men
to take their best hint to do the most good : we must not put our
candle under a bushel or under a table, but set it on a candlestick,
that it may give light to the whole family. For this cause Christ
and Paul used to preach and work wonders at Jerusalem upon the
WHITSUNDAY. 537
solemn feast days intending hereby to do the greatest good, among
the greatest company. The more particular place was an upper
chamber : literally, the distressed Apostles were thrust together in
an upper chamber, because they could not well at this great feast
obtain more convenient room : they might have separated them-
selves, and so peradventure have been better fitted in several houses :
but according to their master's commandment, all of them kept
together in one place with one accord.
The persons on whom the Holy Ghost descended, were the blessed
Apostles ; but the promise concerning the comforter appertaineth
unto us as well as unto them. " I will pray the Father ("saith
Christ) and he will give you another comforter, that he may abide
with you forever ;" and Matt. 28, the last verse, " Lo I am with
you always, until the end of the world." The Spirit descended
upon the disciples in visible form, as upon this day : but if we
make clean our souls and bodies as fit temples for the Holy Ghost,
he will descend on us invisible favours every day, leading us into
all truth, and making our whole life a merry Whitsuntide : but the
point more principally to be noted, is, that " they were all d/xo^vfiaSov,
with one accord together in one place." The Church is not Babel,
but Jerusalem. It is not a number of straggling sheep, but a com-
munion of saints, an united flock under one shepherd, having but
"one Lord, one spirit, one baptism, one hope," and but "one
heart :" and therefore the brethren of division and separation, are
not in their schism led by the Spirit of God, who is " Love, making
men to be of one mind in an house ;" but by the lusts of the flesh,
engendering " hatred, debate, emulation, contentions, seditions,
heresies, envy," &c. The spirit of man doth not quicken any
member or part separated from the body : the dry bones which
Ezekiel saw scattered in the field had no life in them till they were
gathered together, bone to his bone : so the Spirit of God doth not
animate and comfort those, who cut off" and divide themselves from
Christ's mystical body. "Behold then how good and joyful a thing
it is for brothers to dwell together in unity ;" for they who be like
minded, having the same love, being of one accord and one judg-
ment, enjoy consolation in Christ, and fellowship of his Spirit : to
such hath the Lord promised his blessing, and life for evermore.
" Suddenly there came." The gifts of the Spirit are free, not
obtained by labour and industry, but infused by grace : " The
wind blows where it listeth, and thou hearest the sound thereof, but
canst not tell whence it cometh, or whither it goeth : even so is
every man that is born of the Spirit." The Holy Ghost is not tied
538 THE OFFICIAL CALENDAR OF THE CHURCH.
unto i^laces and persons, unto times and tides, lie comes suddenly
■when he will, and where he list : a sound from heaven, insinuating
that it was not in the disciples' power, but in Christ's promise that
he came down, the work of God in heaven, not of any man on
earth.
"As it had been the coming of a mighty wind." For as the
wind blows in every coast and corner without resistance : so the
Gospel of Christ is gone out into all lands, and his words unto the
ends of the world, neither can any resist the powerful operation of
the Holy Ghost ; he will inspire whom he list, and when he list,
making young men to see visions, and espy the truth, and suffering
old men to dream dreams, and wander in phantasies. Or as a wind,
because the proceeding of the Holy Ghost, is as it were the breath-
ing of the Father and the Son. Or as a wind, to show that God's
spirit is the fountain of spiritual life ; as our spirit is of natural
life, which in the beginning God breathed into man ; anima quasi
awfioj ; according to that of Augustine, the Holy Ghost is in Christ's
mystical body, like the soul in our natural body. You may further
examine the resemblance between wind and the spirit, in Germinian.
de similitudin. lib. 1, c. 73. Berchorius in dictionar. verb, ventus
et spiritus. Lorin. comment, in Act. ii. 2.
"And there appeared unto them." The Spirit was given unto
the sons of God in old time, but not in such a measure, not in such
a manner as upon this day : not in such a measure : the Patriarchs
and Prophets, and other holy men of God had tasted of the Spirit,
speaking as they were moved thereby ; but the Disciples are said
here to be filled with the Holy Ghost. " The same virtue was
always given, but" saith Leo, "not in the same manner;" " appearing
in the shapes of cloven and fiery tongues." " Appearing." They
did not see the substance of the Spirit, for that is invisible, but the
sign which is visible : that whereas before they did not thoroughly
believe Christ's saying, they might now believe their own seeing, all
things being accomplished according to his word.
" Cloven tongues, as they had been on fire." Hereby signifying
that it is the Spirit which givetli eloquence and utterance in preach-
ing of the Gospel ; it is he which openeth our lips to declare the
mighty works of God, it is he which engendereth a burning zeal
'toward the word, giving us a tongue, yea, a fiery tongue, boldly
and cheerfully to profess the truth in the face of the whole world.
"Tongues, to speak in every language, and fiery, to inflame them
with the affection of charity." If Christ had given his Apostles
only cloven tongues and not fiery, then they should have been full
WHITSUNDAY. 539
of knowledge but void of zeal : if fiery tongues and not cloven,
they should have abounded with zeal, but not according to knowl-
edge. Christ therefore did send down the Spirit, both in fiery
tongues, and cloven, that the man of God might be perfect to all
good works : zealous in his knowledge, and discreet in his zeal ;
Verbis Ulysses, factis Achilles, as one wittily, " Ulysses in words,
Achilles in deeds."
These tongues are called cloven, in respect of themselves, as
being diverse, and in respect of the disciples, as being dispersed,
and sitting upon each of them, according to that of Paul, " All
these things worketh even the self-same Spirit, distributing to every
man as he will severally." Christ adviseth his Apostles to be like
serpents in wisdom. Now the serpent hath a cloven tongue, and
the Gentiles in old time sacrificed unto Mercury the god of elo-
quence, a cloven tongue. A cloven tongue then is an eloquent,
expedite, subtle, quick, ready tongue : and he that will preach the
word, must be furnished with such a tongue, adorned with all variety
of learning, a walking library, like the Tower of David (as Baro-
nius of Bellarmine, friendly, but falsely), a complete armory, built
to defend the truth of holy religion against all opposites whatso-
ever.
" As they had been of fire." The fire hath seven properties
answerable to the seven gifts of the Spirit : the properties of the
fire are, to melt that which is hard, heat that which is cold, en-
lighten that which is dark, make stiff paste, and other things of the
like nature which are soft, examine that which is impure, to ascend
upward, and being dispersed to multiply. The gifts of the Spirit,
as Isaiah telleth us, are " wisdom, understanding, counsel, fortitude,
knowledge, piety, and the fear of the Lord." Now the Holy
Ghost doth soften our hard hearts by the spirit of fear, heat our
cold zeal by the spirit of piety, enlighten our dark and dull under-
standing by the spirit of knowledge, strengthen all our weakness by
the spirit of fortitude, examine our uncleanness by the spirit of
counsel, making us ascend in seeking the things above by the spirit
of understanding, and increasing all our gifts by the spirit of wis-
dom : for as the fire being dispersed increaseth, even so the gifts
of the Spirit, the more they be well employed, the more will they
be multiplied. Here we may further observe by the way God's
unspeakable wisdom, who doth bring light out of darkness, and
makes that a blessing which was a curse ; for the division of tongues
hindered the building of Babel ; but division of tongues at this
time, furthered the building of Jerusalem : if the blessed Apostles
540 THE OFFICIAL CALENDAR OF THE CHURCH.
had not spoken all languages, how should they hy preaching of the
Gospel have converted all lands ? except the word had been pub-
lished in every tongue, how should " every tongue confess that
Christ is the Lord ?" if these tongues had not been cloven, how
should "all people, nations and languages have served him?" and
therefore this sign doth well agree with the thing signified thereby.
The Spirit came instead of Christ the \Yord, and so most fitly
descended ia the likeness of a tongue. To shut up all these notes
in one short gloss : the light of this fire doth signify wisdom, the
heat of the same doth signify charity, and the form of a tongue
signifieth eloquence.
"And they were all filled with the Holy Ghost." The gifts of
the Holy Ghost are given in a threefold measure ;
Infusion.
Diffusion.
For as a learned schoolman acutely, there is
of the Holy Ghost, ) :)^^'"?'""
•^ ' ( Effusion.
The disciples had infusion, happly diffusion, heretofore when
Christ breathed on them, and said, " Receive the Holy Ghost :'
but now their cup did overflow they were so filled with his gifts and
graces, as that they " could not but speak the things which they
had seen and heard of Christ:" they were now like the wine that
hath no vent, and like the new bottles that burst, and this was " the
effusion of the Holy Spirit :" heretofore they were timorous, and
so not willing, rude in speech, and so not able to teach the Gospel,
and " speak the great works of God :" but now being filled with the
Holy Ghost, all of them suddenly, yet soundly "began to speak
with other tongues, even as the same spirit gave the utterance :" for
as Leo sweetly, " where God is the tutor, the lesson is soon taught :"
" quickly, without . discursive argument ; sweetly, without noisy
debate; truly, without strategy of deceit:" Bertrand. "He that
believcth in me (saith Christ) shall have rivers of living water
flowing out of his belly— (this spake he of the Spirit, which they
that believed in him should receive,") for if a man be led by the
Spirit, all good works and gifts of grace spring out of him naturally :
thou needst not to wring and wrest good deeds out of him, as a man
would wring verjuice out of a crab ; they flow from him as springs
out of rocks, of their own accord, and therefore, " Come Holy Ghost"
is a fit hymn to be sung at the consecration of Bishops ; and " Lord
take not thy Spirit from us," a necessary sufirage to be repeated in
our Church every day.
0, but how shall a man know whether the Holy Ghost is in him
WHITSUNDAY. 541
or no ? seeing Anabaptists, and Brownists, and Papists, in a word,
all heretics and schismatics have boasted of the Spirit ? Christ
telleth us in the Gospel, "every tree is known by his own fruit;"
now the fruits of the Spirit, saith Paul, are these, " love, joy, peace,
long-suffering, gentleness," &c. Here is a glass wherein thou
mayst behold thyself, and discern whether thou be led by the flesh
or by the Spirit. The brethren of separation as they betray in
their name, so manifest in their nature, that they want exceedingly,
love, peace, meekness, long-suffering; howsoever they seem to be of
"•the household of faith,'' it is not likely they be of " the family of
love." The Papists in their writings extol unity and peace so far,
that Cardinal Hosius acknowledged none other express word of
God, but only this one word ama, or dilige, "love ;" but if we shall
examine the present Roman Church in her title, jurisdiction, life,
doctrine, we shall find her far from love : for the first is prejudicial
to all bishops, the second derogatory to all emperors and kings, the
third detestable to all men, the fourth injurious against Christ, and
all that is called God.
" If any man have not the Spirit of Christ, the same is not his."
And by turning the words, it may be said as well, if any man be
not of Christ, the same hath not his Spirit. Now to know who be
Christ's, and who be not, we have this rule given us, " His sheep
hear his voice, he that is of God, heareth God's word:" but the
Papists obey not Christ's voice, nor delight in his law : for as the
malicious Philistines stopped the wells of Abraham, and filled them
up with earth, to put their memorial out of mind, that so they might
challenge the ground : in like sort the Papists have stopped up the
veins of life, which are found in the Scripture, with the earth of
their own tradition, false similitudes, unfit allegories, and all for
this end, to make the Bible their own private possession and mer-
chandize, shutting up the kingdom of heaven, which is God's Word ;
neither entering in themselves, nor suffering them that would,
hereby showing plainly that they are not of Christ, nor in this
possessed with his Spirit.
But here they will object, that there be divers necessary points
unto salvation not expressed in holy Scripture, which were left to
the revelation of the Spirit, who being now given unto the Church
according to Christ's promise, hath taught many things from time
to time, which the blessed Apostles could not then bear. To this
objection, answer is made, that the proper office of the Holy Ghost
is not to broach any new contrary doctrine, but to confirm and
explain that which had been taught before : " When the comforter
542 THE OFFICIAL CALENDAR OF THE CHUKCH.
is come (saitli Christ) he shall lead you into all truth : he shall not
speak of himself, but whatsoever he shall hear, that shall he speak ;
he shall receive of mine, and show unto you, bringing all things to
your remembrance which I have told you." We may not then,
under pretence of the Spirit, bring into the Church any dreams or
phantasies of our own brain, but as the disciples, after they were
filled with the Holy Ghost, " spake such things as they had seen
and heard:" so the very sum and substance of all that we preach
after the " Spirit giveth utterance," must be nothing else but that
heavenly doctrine, which we find and read in God's holy Bible.
" With other tongues," as it is in St. Mark, with new tongues, not
with that old slow tongue of the law, but with evangelical utter-
ance : Moses had but one tongue for one people, but the disciples
had cloven tongues, all languages for all lands : hereby signifying
that " in Christ there is neither Jew nor Grecian, neither bond
nor free," but that " the Lord over all is rich unto all that call
upon him." It is not said they spake with one tongue, and many
languages were heard, (as Carthusianus and some others imagine,)
for then the miracle should have been in the hearers, and not in the
preachers; but "they began to speak with other tongues," and so
" every man of every nation heard his own dialect."
"As the same Spirit gave them utterance." There are diversi-
ties of gifts, but the same Spirit; to one is given by the Spirit the
Avord of wisdom, and to another the word of knowledge by the same
Spirit, to another is given faith by the same Spirit, and to another
the gift of healing by the same Spirit, to another prophecy, to
another discerning of spirits, to another diversities of tongues ; all
these things Avorketh even the self-same spirit, distributing to every
man as he will severally ; for all men have not all gifts, and such
as have the same graces, have them not in the same measure ; what-
soever we say well, is as the " Spirit giveth utterance ;" whatso-
ever w^e do well, is " according to the grace that is given unto us."
Here the disciples uttered eloquently the great works of God, not
out of their own wit, nor out of their own will, " but what, and so
much, and in such manner as the Holy Spirit gave." Ardens. All
Avas the mere gift of the Spirit, both for the matter and the manner,
in that they spake with other tongues, it Avas'the gift of the Spirit ;
in that they spake Avith other tongues, other things, instead of
vanity, verity, the great things of God, Avhereas heretofore they
spake the things of earth, this also Avas the gift of the Spirit. See
Epistle Dom. 2, after Epiphan. and Epistle Dom. 4, a Pasch.
" Then Avere dwelling at Jerusalem devout men." The summary
WHITSUNDAY. 543
pith of all the text following is briefly this : all the religious and
devout men present at this miracle, wondered at it, and inquired
after it ; but the wicked, as we read, verse 13, " mocked and said,
thej are full of new wine." The wonders and works of God ever
had and ever shall have this effect, " all that are ordained to eternal
life, believe ;'' but the reprobate despise the Prophets, and stone
such as are sent unto them. Unto the godly, Christ's Gospel is
" the savour of life unto life, but unto such as perish, even the
savour of death unto death :" in this sense St. John saith in his
Apocalypse, " He that is unjust, let him be unjust still ; and he that
is filthy, let him be filthy still ; and he that is righteous, let him be
righteous still ; and he that is holy, let him be holy still." And
therefore let us I beseech you pray with the Church humbly and
heartily.
" God ! which as upon this day hast taught the hearts of thy faith-
ful people, by sending to them the light of the holy Spirit : grant
us by the same Spirit to have a right judgment in all things, and
evermore to rejoice in his holy comfort, through the merits of Christ
Jesus our Saviour, who liveth and reigneth with thee in the unity
of the Spirit, one God, world without end." Amen.
THE GOSPEL.
John xiv. 15. — '^' Jesus said unto his Disciples, if ye love me, keep
my commandments ; and I iv ill pray the Father, and he shall give
you another Comforter.''
The quintessential point of all this long Gospel, and that which
is most answerable to the present feast, is contained in the 18th
verse. "I will not leave you comfortless, but I will come unto you."
For this chapter is a castle of comfort, and this text is as it were
the bellaview of the whole chapter, in which a Christian may behold
all sufficient fortifications against the batteries and assaults of all
his enemies. I will not part this goodly frame, because it is like
"Jerusalem, at unity within itself,'' and I wish, with all my heart,
that you would rather ponder than number the towers and powers
thereof : only for order sake, you may first take a general view of
the whole jointly, then a particular survey of every pinnacle and
pin severally.
For the first, every little creature is a great wonder ; out of
544 THE OFFICIAL CALENDAR OF THE CHURCH.
wliich even the most ignorant, wlio cannot read, may notwithstand-
ing see that there is a God of infinite power and wisdom : but man
is a greater wonder, as being an abridgment of all wonders : for
concerning God, we believe that he is a spirit ; concerning the world,
we see it to be a body : man is an epitome of both ; of God in
regard of his soul ; of the world in the composition of his body,
as though Almighty God the Creator, upon purpose to set forth
a mirror of his works, intended to bring into this one little com-
pass of man, both the infiniteness of his own nature, and the
hugeness of the whole world together : it is said divinely, that
man is God's text, and all other creatures are commentaries upon
it : heaven resembles our soul, earth our heart, placed in the midst
as a centre, the river like the sea, from whence the lively springs
of blood do flow ; the brain giving light and understanding, is like
the sun, the senses set round about like stars ; in which respect a
man is fitly termed " an epilogue of God's works," the world being
a great man, and man a little world ; and yet behold a greater
mystery, every man is a wonder, but a Christian is a wonder of
wonders, (as St. Paul speaks) a gazing-stock, at which all the men
on earth, all the devils in hell, all the glorious angels and saints in
heaven stand amazed ; he is in the world, and yet not of the world, as
it w^ere one of the antipodes, he runs contrary courses unto other men,
" He taketh pleasure in reproaches, in necessities, in persecution,
in anguish for Christ's sake : when he is weak, then is he strong :
afilicted on every side, but not in distress ; in poverty, but not in
want ; persecuted, but not forsaken ; cast down, but not cast away ;"
whatsoever unto others is evil, unto him is good, all things working
for the best to such as love God. Here is a bundle of wonders.
Famine is exceeding grievous unto others, but the good man shall
even ''■'laugh at destruction and dearth," Job v. 22. Sin is dam-
nable to others, but profitable to the Christian, occasioning repent-
ance not to be repented, 2 Cor. vii. 10. Paul was buffetted in the
flesh, lest he should be pufi'ed in his mind, 2 Cor. xii. 7, little infir-
mities in regenerate men, are occasions often to withhold them from
greater offences, and so God, as one said, healeth sin by sin. " Thy
fall teaches thee to make thy foothold more firm, and to cling more
to Christ, and thou dost study to keep a single eye ; and ills have
thus often been the occasion of good."
Sickness and other crosses, unto others are insupportable, "but,"
saith David, "it was good for me that I have been in trouble."
Death unto the man of the world is most bitter, but unto the man
of God it is advantage : wherefore the martyrs and holy confessors
WHITSUNDAY. 545
in old time reputed the day of their death their birth day. The
Gentiles and heathen, who know not the joys of another life, made
great feasts on their birth days, as Herod, Matt. xiv. 6, and Pharaoh,
Gen. xl. 20. But the Christians, as we find in ecclesiastical history,
celebrated evermore the funerals of the martyrs, insinuating that
"the day of our death is better than the day of our birth," and
that then only we begin truly to live, when once we die. Job,
patient Job, cried out impatiently, " Let the day perish wherein I
was born, and the night wherein it was said, there is a man-child
conceived;" and the prophet Jeremiah, chap. xx. verse 14, "cursed
be the day wherein I was born, and let not the day wherein my
mother bare me be blessed." On the contrary, blessed is the hour
of our death : " even so saith the Spirit, blessed are they who die
in the Lord, for they rest from their labours, and their works follow
them," Apoc. xiv. 13. So blessed a thing is death, as that no man
is or can be fully blessed until his death.
Thus (as you see) the Christian doth gain much in losing a little,
by slipping he stands the faster, in affliction he cheereth most, in
death he begins to live ; these put together afford a world of won-
ders ; and the reason of all this our Saviour rendereth in my text ;
" I will not leave you comfortless, but I will come unto you."
The devil crieth, ego interficiam, I will destroy you ; the world,
ego deficiam, I will leave you ; the flesh, ego inficiam, I will cor-
rupt you ; Christ only, ego reficiam, I will refresh you ; I will not
leave you comfortless.
" The devil goeth about like a roaring lion, seeking whom he may
devour ;" the which text is thus excellently glossed by B. Latimer :
he stands not idle but goeth about in every corner of the world, as
a lion, strongly, boldly, proudly, roaring, for he will not let slip his
opportunity, to speak or roar out when he seeth his time : seeking,
not sleeping ; " Simon, Simon, behold Satan hath desired to winnow
you as it were wheat, but I have prayed for thee, that thy faith
fail not." Happily your faith shall faint, but it shall not fail ; the
leaves of it shall be shaken, but the root shall stand immovable ; it
may seem to sleep for awhile, but it shall awake at the crowing of
the cock.
Now beloved, as Christ prayed for St. Peter, so likewise for the
rest of his Apostles, and not for them only, but for us also, John
xvii. 20, " I pray not for these alone, but for them also which shall
believe in me through their word." If God then be with us, who
can be against us ? Is not the Son of righteousness of greater
force than the prince of darkness ? Indeed his hate is great, but his
546 THE OFFICIAL CALENDAR OF THE CHURCH.
horns are not so long as the world makes them ; except Christ per-
mit him, he cannot so much as touch an hog. " Simon, Simon,
behold Satan hath desired :" he must first beg an ill-turn, before he
can do it : as we read, Job i. 12, 2, 6, " to winnow you.'' "Winnowed
corn is purged and made clean by the fan and scry, for the mas-
ter's own use : so though our enemy sift us, his scrying is but our
trying: "as wheat:'' chaff is blown away with the wind, or cast
into the fire, but wheat is kept in God's own granary : '• Fear not
therefore little flock, for it is your Father's pleasure to give you a
kingdom." Satan will attempt as he can, and tempt as he may, but
I do not leave you comfortless : behold I have prayed that your
faith fail not : and if ye have the shield of faith, you may quench
all the fiery darts of the devil, Ephes. vi. 16.
" In the world also ye shall have affliction, but be of good comfort,
I have overcome the world." In the world, afiiiction : '-for the
brother shall betray the brother, and the father the son, and ye
shall be hated of all men for my name ; but what though thy bro-
ther and sister, uncle and aunt, father and mother forsake thee, so
long as I take thee up, and leave you not comfortless ? what though
the heathen furiously rage together, and the people imagine a vain
thing ? What though the kings of the earth stand up, and the rulers
take counsel together against the Lord, and against his anointed ?
The Lord is king, be the people never so impatient : he rideth be-
tween the cherubims, be the earth never so unquiet : and therefore
dismay not thyself, for I am with thee ; be not afraid, for I am
thy God : fear not thou worm, Jacob : I will help thee, I will not
leave thee comfortless."
The flesh crieth, ego inficiam, and yet he that is born of God
sinneth not : " He does not originate sin, but suifers it.'' Bernard.
He doth not delight in sin as the wicked, Prov. ii. 14, he doth not
persevere in deadly sin, Avhich is contrary to spiritual life ; being
elected of God he cannot finally fall, see Aquin. in loc. : " as born
of God he sinneth not :" or that which is indeed the most comfort-
able gloss ; '•' he that is born of God, is said not to sin, because sin
is not imputed unto him,'' his unrighteousness is forgiven, and his
sin covered, Psalm xxxii. 1. Bern.
Let then the Cerberus of iniquity, the world, the flesh, the devil
rage and rave : the first with ego deficiam, the second with ego
inficiam, the third with ego interficiam : all is well, so long as we
hear and^have Christ's ego reficiam, I will not leave you comfortless :
in misery good words are comfortable, good things are comfortable,
good friends are comfortable, a good wife most comfortable : yet in
WHITSUNDAY. 547
respect of this inward and ghostly comfort which passeth all under-
standing, I may well say with Job, " miserable comforters are you
all." Hitherto concerning the whole frame jointly, now let us
examine every pinnacle and pin, every word and syllable as they
lie couched in the vulgar English severally.
" I will not.'' As the Father is the God of all comfort, and the
Holy Ghost the comforter, so likewise I am anointed and appointed
to preach "glad tidings unto the poor, to bind up the broken
hearted, to comfort all that mourn, to give them beauty for ashes,
and the garment of gladness for the spirit of heaviness," as the
Prophet Isaiah foretold in his 61st chapter. If then I were sent
from a comforter and am myself a comforter, and will also send
another comforter, how can it be that I should leave you comfortless ?
"I will not leave you, but I will come to you." The style of
man is, " I will if God will;'' if the Lord will, and if we live, we
will do this or that; but God's style is, "I will;" as his name is,
" I am that I am," so his style is, " I will that I will :" for what-
soever he pleaseth he doth in heaven, and earth, and in all deep
places : he speaks the word and it is done, he commandeth and it
is effected : and therefore let none doubt of his mercy, who saith in
absolute terms, " I will not leave you, but I will come to you."
" Leave." Why then shouldst thou fear a mortal man, and the
son of man which .shall be made as grass ? I, even I am he that com-
fort you, that am with you : who shall accuse you ? seeing God cloth
justify you, who shall condemn you ? seeing I, the Saviour of the
AYorld daily make request for you : my lovingkindness is from
everlasting to everlasting ; those whom I once love, I never leave.
"You.'' I will leave the world and the,wicked of the world, for
they forsake and leave me ; " but I will pray the Father, and he will
give you another comforter, that he may abide with you forever,
even the spirit of truth, whom the world cannot receive, because
the world seeth him not, neither knoweth him : I pray not for the
world, but for them which thou hast given me ; for they are thine,
and all mine are thine, and they are mine."
" Comfortless.'' o^^a^oj is one that is fatherless ; he therefore
doth promise, that he will be their Father, and that they shall be
his children, he will be their tutor, and they shall be his scholars ;
even led by his Spirit : as if Christ should speak thus unto the
Church ; I am your husband, and you my beloved spouse, but I
will not leave you comfortless like a desolate widow, for I will not be
long absent bodily, and I will be present ever spiritually : behold I
am with you always until the world's end.
548 THE OFFICIAL CALENDAR OF THE CHURCH.
"But -will come to you." That cannot be construed of Christ's
first coming, for he was come long before, and was even now going
away.
r Past, in his resurrection.
^, ,, fUnto men ^ To come, in the last and dreadful
There are there- j , '
fore uGSKiGS tins < V *^
n J. J. ^ c\ f Sending the Holy Ghost to the bless-
first, two sorts 01 T » 1 1 • T
T i^ ed Apostles on this day.
coming, ^ Into men -^ ^ . ^. • t ;. x ^•
(Jommg into our minds through his
[^ grace every day.
Interpreters expound this text of all those kinds of coming : some
construe this of his resurrection ; a matter of such comfort, that
our Church aptly calleth it " the very lock and key of all Christian
religion;" according to that of St. Paul, "if Chi'ist be not risen
tlien is our preaching vain, and your faith is also vain ;" for the
Bible is the sum of all divinity: the Gospel the sum of all the Bible :
the Creed the sum of all the Gospel : and this one article concern-
ing our resurrection, is the sum of all the Creed, on which all other
golden links of our belief depend : but nothing proves our resurrec-
tion so much as Christ's resurrection ; "If it be preached that
Christ is risen from the dead, how say some among you that there
is no resurrection of the dead ?" 1 Cor. xv. 12. See before. Gospel
on Easter day, and after the Gospel on St. Thomas' day.
Others expound this of his coming to judge the quick and the
dead, and this coming is so comfortable to the godly, that St. Paul
saith, " Every creature groaneth with us, and travaileth in pain
together, until that glorious redemption and liberty." See before
Gospel, Dom 2, Advent.
Now Christ ascending up on high, and leaving the world that we
might be the better assured of his coming again, took with him our
pawn, to wit, his flesh, and left also with us his pawn, to wit, his
Spirit: for many divines interpret this of his coming in the Spirit :
and that, as Marloratus is of opinion most fitly ; because the sons of
God are led by the Spirit of God, which is their comforter unto the
end and in the end. The Gospel and Epistle parallel excellently : for
that which St. John reports our blessed Saviour promised in the
one, St. Luke reports how he performed it in the other.
" 0 God make clean our hearts within us,
And take not thy Holy Spirit from us."
TRINITY SUNDAY. 549
THE EPISTLE.
Apocalyfse iv. 1 " After this I hoJced, and behold a door zvas
opened in heaven, ^c.
Albeit this book was last -written of all the Bible : yet (as some
divines have noted) it was first expounded by the primitive doctors^
Irenseus, Justin Martyr, Hippolytus, Melito, Victorinus, and others,
as a scripture most necessary to be known of all Christians,
fficolampadius called it the Prophet's paraphrase, Bullinger, the
Gospel's epitome, Balseus, the complete sum of the whole Bible ;
the which Almighty God the Father gave to Christ his Son, chap,
i. verse 1. Christ, after he was ascended up on high, committed it
to the blessed Spirit, the blessed Spirit delivered it to St. John, the
peculiarly beloved Apostle of Christ, and St. John left it to the
Church, and the Church hath commended it to us, and now we to
you, as a jewel of inestimable value, containing as many mysteries
as it hath words, yea^ that which is more, manifold hidden senses
in one sentence.
The whole prophecy consists of two principal visions, one con-
cerning certain particular churches of those times in the three
former chapters: another appertaining to the Church universal
until the world's end, part whereof is this present Epistle.
[^ 1. A preparation to the visions : " After I looked^
I and behold a door was open in heaven," &c.
Wherein observe-^ 2. A participation of the vision: "And behold,
j a seat was set in heaven, and one sat on the
[^ seat," &c.
" Which must be fulfilled hereafter." Here learn that all thino-s
are governed and ordered by God's all-seeing providence, not
tumbled and tossed in the world by blind fortune. That Antichrist
should come to beat down the Church, and set up his own kingdom
in the Church ; that smoke should arise from the bottomless pit,
and out of the smoke locusts, having power as the scorpions of the
earth have power^ and teeth as it were the teeth of lions : that the
red dragon should persecute the woman, and stand in readiness to
devour her child, was all foreseen of Christ, and here foreshown
to John. "All things are not only permitted, but sent by God."
Lipsius. For his greatness is such as that he can, and his goodness
is such that he Avill order all things sweetly, bringing light out of
550 THE OFFICIAL CALENDAR OF THE CHURCH.
darkness, and disposing of ill to good ends. I will sliow thee things
that must be done. For albeit in evil accidents and actions, there
is not unto God's people an oportet officii, yet there is an oportet
necessitatis : according to that of Paul, oportet hcereses esse, there
must be heresies among you^ that they which are approved among
you might be known.
■^^ Hereafter." Ergo, such as interpret this vision of things done
under the Old Testament, begin at the wrong end, since he saith
expressly that he will show things to be fulfilled after the time that
he spake with him, and not things done before. This also may
teach us not to revel in the Revelation, over-venturously, making
an Apocalypse of the Apocalypse, undoubtingly determining of
every text and title contained in this book, seeing as yet many
things are to be " fulfilled hereafter." As in all my annotations
upon other places of holy Scripture, so most especially in many
glosses upon any part of the Revelation, I desire to be rather a
reporter than an expositor ; assuring myself that this course will
be profitable to the most, and acceptable to the best ; for as the
spider's web is not the better because woven out of his own breast,
so the bee's honey never the worse because gathered out of many
flowers.
" And immediately I was in the Spirit." That is, as it had been
in a thought, I was suddenly taken up ; I was in the spirit, indeed,
free from all carnal imaginations, as if I had been without a body :
the Spirit of the Lord so possessed me, that I was wrapt in an
extasis, or trance, as Peter, Acts x. 10, and Paul, Acts xxii. 17,
meaning hereby that heavenly sights exceed human conceits ; I
was in the Spirit before I could see the things of the Spirit.
"And behold a seat was set in heaven." A lively description of
God and his kingdom : for throne signifieth his imperial govern-
ment, according to that of the Psalmist, " He hath prepared his
seat for judgment, he shall judge the world in righteousness, and
minister true judgment unto the people." Tliis seat is said here
and elsewhere to be placed "in heaven,'' and not upon earth:
because God ruleth after an heavenly manner, and not after an
earthly, neither is his throne subject to chances and changes, as
the judgment-seats of earthly princes are, for " his sceptre is for-
ever and 6vcr, and his dominion is an everlasting dominion, and of
his kingdom there is no end." Luke i. 33.
"And one sat on the seat." Prepared as it were to determine
and hear causes ; as you may read, Daniel vii. and Isaiah vi., ready
to judge the quick and the dead. God is not here said to stand or
TRINITY SUNDAY. 551
lie, but to "sit in his throne," signifying the settled government of
his kingdom, who cannot be moved from the right with any pertur-
bations or affections as other judges are : " God forbid that iniquity
should be found in God, and wickedness in the Almighty." The
Lord governeth all the AYorld, as one that sits in a chair at ease,
without any trouble : for howsoever his providence be seen in the
least things, in culice et pulice, saith Augustine, in feeding the
fowls of heaven, and clothing the flowers of the field, as Christ in
the Gospel : and therefore much more in the greater things, in
ordering and caring for his Church, in such sort that an holy doctor
cried out : " 0 good God, who dost guard and regard all thy chil-
dren, as if all were but one, and so respect every one, as if one were
all :" Aug. Yet all this (as one said) is but cura secura, a care with-
out care, for he doth always rest, and sit in his throne.
" And there was a rainbow about the seat." It is very comfort-
able, that God's seat is compassed about with a rainbow : for the
rainbow is a sign of his covenant made with us, and a seal of his
perpetual mercy toward us : if God should enter into judgment
with his servants according to justice, " no man living could be jus-
tified." But he hath set his rainbow round about his throne, that
he can look no way but he must see it : and therefore now God's
seat unto such as are made partakers of his covenant, is not a terrible
throne, but as St. Paul sweetly calleth it, "a throne of grace,"
whereunto he may well approach in time of need with boldness, and
find ready help. The colour of the rainbow (saith the text) " is in
sight like unto an emerald ;" which hath a fresh and pleasant lustre ;
so nothing is so delectable to God's children as his covenant of grace
and mercy, which is ever fresh and green towards all such as believe
in him : howsoever " lightnings and thunderings proceed out of his
throne,'' yet all is well so long as there is a rainbow still about it.
Or as others, in the rainbow there is an admirable variety of
colours, according to that of the poet Virgil,
" Mille trahens varios adverse sole colores."
So God's exceeding wonderful perfection of beauty shines in the
creation of so many divers and sundry creatures in the world, being
as Ambrose truly, " Wonderful in great things, wonderful in little
things."
" And about the seat were four and twenty seats, and upon the
seats four and twenty elders." The twelve Patriarchs happily repre-
sent all Israel under the law : the twelve Apostles all the believing
Gentiles under the Gospel ; and so these twenty-four signify the
"whole triumphant Church, consisting of Jews and Gentiles.
552 THE OFFICIAL CALENDAR OF THE CHURCH.
"Sitting." An allusion is made to kings in the world, \f\nch
have their counsellers, and noblemen sitting about them in their
throne : for such as have followed Christ in the regeneration, "shall
sit upon twelve thrones, and judge the twelve tribes of Israel :"
they shall not be judges instead of Christ, but they shall sit in
judgment with Christ, allowing his sentence, yea rejoicing in all
that he doth, and in all that he saith.
" Clothed in white raiment." For Christ hath purged them, and
made them fair, clothing them with his own righteousness and purity :
'• lie that knew no sin, made himself to be sin, that we should be
made the righteousness of God in him :" as Chrysostom upon that
text, " the just was reputed a sinner that the sinner might be just."
This white garment is termed elsewhere by St. John, " a long white
robe :" because Christ is the propitiation for our sins, covering not
only some, but all our unrighteousness, from the top to the toe.
Christ's righteousness imputed unto us, is not pallium breve, but
talaris tunica ; not a short cloak, but a long gown, covering all our
inconformities, all our deformities, all our weakness, all our wicked-
ness, all the sins of our youth, all the sins of our age, from his eye
who sitteth on the throne.
" And had on their heads crowns of gold." Cyrus said to his
soldiers, he that is a footman shall be an horseman, and he that
hath an horse shall have chariots : but all such as fight under
Christ's banner, are sure to be rewarded better, for every true
Christian soldier overcometh, and to him that overcometh is given
a crown of gold. *' To him that overcometh I will grant (saith
Christ) to sit with me in my throne, even as I overcame, and sit
with my Father in his throne.'' The saints have through faith
subdued kingdoms, even Satan the prince of darkness; and there-
fore now crowned in the kingdom of glory, because they were con-
querors in the kingdom of grace. By this description of stately
thrones, and goodly garments, and golden crowns of the saints in
heaven, we may be well assured of their happiness and felicity. Let
us not therefore faint in our affliction and misery, seeing they passed
through the same crosses, and now triumph in eternal joy.
The Gentiles only led by the light of nature, taught the youth of
their time, that virtue dwelleth upon the top of an high hill, and
the way to this hill is rough and troublesome, but when once a man
is come to the top, he shall find a fair plain, goodly green meadows,
and all manner of pleasure. Christians instructed by wisdom itself,
know that the way to heaven is very straight, and that through
many tribuUitions we must enter into the kingdom of Cod, but as
TRINITY SUNDAY. 553
soon as we shall come thitlier, it can neither be spoken nor thought
"what happiness each of us shall enjoy, when we shall " sit in
thrones, and be clothed in white raiment, having palms in our
hands, and crowns on our heads."
An heathen man said, si violandura est jusjurandum, regni causa
violandum : " If an oath is to be violated, it is when a kingdom
may be gained thereby." A Christian, on the contrary, si servan-
dum est jusjurandum regni causa servandum ; if our solemn vow
made to God in holy baptism must be kept, let us observe it reli-
giously to gain a kingdom. " Let us gird up the loins of our mind,
and press forward to the mark for the prize of the supernal calling
of God in Christ Jesus, let us run with patience the race that is
set before us, having our eyes ever fastened upon the author and
finisher of our faith, who for the joy that was set before him endured
the cross and despised the shame, and is set at the right hand of
the throne of God ;" and he will lead us the same way to the like
honour and dignity, that we may sit with him and reign with him
forever.
"And there were seven lamps of fire burning before the seat,
which are the seven Spirits of God." Some construe this of the
glorious angels, as being elsewhere called spirits, and flames of fire:
but others more fitly conjecture that these seven spirits of God are
the seven gifts of his Spirit, mentioned Isai. xi. 2, prefigured in the
Scripture by the seven lights of one candlestick, by the seven eyes
of one Lamb. The first burning lamp before God's seat is the
spirit of wisdom, the second is the spirit of understanding, the
third is the spirit of counsel, the fourth is the spirit of fortitude,
the fifth is the spirit of knowledge, the sixth is the spirit of piety,
the seventh is the fear of the Lord.
Or happily this certain number is put for an uncertain : hereby
meaning all the gifts and graces of God's Holy Spirit : for seven
is a perfect number, and signifieth in Holy Writ fulness : so God's
seven spirits is as much as God's sevenfold spirit, that is God's one
Spirit, full of all good gifts, here termed "burning lamps of fire,"
because they give light to such as sit in darkness and in the shadow
of death, ever comforting and relieving God's elect without ceas-
ing : the light of the temple went not out, to signify that the spirits
of God should be continually burning in the Church.
" Holy, holy, holy Lord God Almighty, which was, and is, and
is to come." The Fathers out of these words usually note the
sacred mystery of the Trinity in Unity, and Unity in Trinity. In
that they sing thrice holy, note the Trinity : but in that they add
3T
554 'I'lll'; OlM'MAIi (MLKXDAI!, OF TJIi; CIl IJ HC'IF,
ill the niii^njl;i,)', Jjonl (;lo(I, nob; ilio unity. 'J'lic ruoanin;^ of tlii.s
hymn, ilion, Ih : blcHHOfl nvi IIk^u Alrni;.flitj Fatlicr, blessed art thou
Alrrii|^hty Hon, McHHod art thou Alini»r)ity Holy (jliost; three dis-
tinct jterHonH, and yet one only Jjoi'd (j!od, wliioli Avas without
})(i{j:^'it\t\'iuis, art of tliyHclf" without nieajiH, iirid Hhall he forever
without end. " The Buhst;ineo of this blessed 'i'rinity and incom-
niutjilde JJ(;ity is one; undivided in work, eoneordant in will, equal
in oinnipotenee, (jfjual in ^dory." Leo. 1'lie J)'at}icr is hfdy, the
Son holy, the S[)irit holy: the J<'a,ther is (Jod, the Son is (Jod, the
Jloly (jh(mt is (jlod : the P'jither Alinl;.dity, the Son Ahni^dity, the
Jloly (jihost Ahrii^fhty : the Father etei'nal, the; Son eternal, the
Holy (;ihost eternal ; " whieh was, and is, and is to come."
'j'his JOpisth;, then, a,ssi;!;ne(] by the Church, is most fit for the
present occasion, as containing a liv(;ly description of the blessed
Trinity, with :i, hymn of praise to the same. St. Jolin, in his vision,
l)eheld on(! sittinf!; on the thioiu;, whicli is God, the ]<'athcr ; and at
his ri/i;ht hand the lijunh, which is (jlod the Son ; and the sevenfold
Sfiirit procf'edin;^ IVom both, which is Cod tlie Holy Chost: '^' one
in })ower, three in persons." l>re viiir.
And here let us observe the reason, also, why tho Church at this
time of tho year eele])rates a feast unto tho sacred Trinity: the
(jliureh ill Advent and Christinas honours our Saviour's incarna-
tion ; in lifijit, ]ii;( d(!;illi :ui(l [)aHHion ; at Easter, his resurrection ;
on Holy 'I'hursdii.y, his asccinsion; a,t I'cnteeost, his sending down
of tli(! Holy (ihost, by which unHpe:i.I<al)l(; Ixuiefits our whole salva-
tion i'A linished: it remaineth only that now we should bless tho
most holy Trinity for his /goodness, and declare tho wonders he hath
done for the sons of men : and therefore let us witli tho twenty-four
ciders here fall down before Him tluit sits on the throiK!, casting
our crowns before his footstool, thii,t is, renouncing all our own
merits, and say: "Thou art worthy, 0 Lord (our (jlod) to receive
glory, and honour, and power; for thou hast created all things, for
thy will's sake they arc and were created." Amen.
TRINITY SUNDAY.
555
THE GOSPEL.
John iii. 1. — " There was a man of the Pharisees, named Nieode-
mus, a ruler of the Jeios," c^-c.
' Parties dis- \
puting,
C Opponent, Nicode-
I mus described by
his
In this ex-
cellent dia- I
logue, note J
principally '
the
Points dis-
puted
Respondent Christ,
in whom observe
The speech of Ni-
codemus hath
two parts, a
Christ's answer to
to this implied
query shows di-
rectly that two
things are re-
quisite,
{ Sect, a man of the Pharisees.
Titles of honour, a ruler of the
Jews, a master in Israel.
Time, when he came to Christ,
by night.
1. Ills facility, who would.
2. His felicity, who could an-
swer so soundly, so sud-
denly.
Preface, which is explicit,
" Kabbi, we know that thou
art a teacher come from
God," &c.
Proposition, or question, im-
plicit, concerning regenera-
tion, how a man may see
the kingdom of God.
Baptism, verse 5, "Verily,
verily, I say unto thee, ex-
cept a man be born of wa-
ter," &c.
f Ascension openeth
Faith in I a door into hea-
Christ, J ven, ver. 13.
whose j Passion is a ladder
unto heaven, ver.
t 14,15.
" A man of the Pharisees." It is said in the former chapter, at
the 23d verse, that " when Jesus was at Jerusalem, at the feast of
the Passover, many believed in his name, v/hen they saw the mira-
cles -which he did." Among those many, Nicodemus (as it is thought)
was one : for he was a sweet rose, springing from a pricking thorn :
the Pharisees, as St. John the Baptist told them flatly, were a
"generation of vipers;" and yet Nicodemus, a Pharisee, believed
in Christ: for "God is able of stones to raise up children unto
Abraham." He that will have all sorts of men to be saved,
will have all sorts of men come unto the knowledge of the truth.
"All that the Father giveth me (saith Christ) shall come to me;"
" Whom he did predestinate, them also he called, and whom he
called, them also he justified, and whom he justified, them also he
will glorify." Wherefore, seeing God's secret will in electing and
calling men to salvation is unsearchable, let us not "judge before
the time." Matthew, though a publican, may become an apostle ;
Magdalen, though a harlot, may become djvout; Paul, though a
556 THE OFFICIAL CALENDAR OF THE CHUPtCH.
persecutor, may become a preacher ; Justin Martyr, a Gentile, may
turn Christian : Augustin, a Manichee, turn Catholic ; Luther, a
monk, turn Protestant ; and here Nicodemus, a doctor among the
Pharisees, is turned scholar unto Christ.
<' Named Nicodemus." In Hebrew this name signifieth innocent
blood ; in Greek, one that overtoppeth or excelleth the people ;
both arc fitting : for by this happy conference Nicodemus was made
partaker of Christ's innocent blood shed for his sins, and by
faith he did excel others of his fellows. As he then believed
among incredulous Jews, and as Job was just in the land of Uz ;
and as Lot was righteous among the filthy Sodomites, even so we
must be '•'• blameless in the midst of a crooked and naughty genera-
tion, shining as lights in the world." Every man must labour to
shun the common corruptions of the place wherein he liveth, and
so become Nicodemus, one that overcometh other men in holiness
and righteousness : as iEsop's pearl in a dunghill, a lily among
thorns, Cant. ii. 2.
"A ruler of the Jews." Nicodemus is called here princeps
Judseorum, as some priests elsewhere, principes sacerdotum : it is
certain there was but one high priest, and yet many chiefs, who
were " heads of their families," 1 Chron. xv. 5, 6, 7, 8 verses, and
chapter xxiv. 6. So Nicodemus was head of his house, a chief of
his rank, a doctor in Israel ; all which hindered him in coming to
Christ : for "not many wise men after the flesh, not many mighty,
not many noble are called." Here, then, observe the power of
Christ, in his words and in his wonders : it is said by the Pharisees
in this seventh chapter of this Gospel, at verse 48, " Do any of
the rulers of the Pharisees believe in him?" and yet Nicodemus, a
ruler and Pharisee, doth believe ; yea, many ''•' believed among the
chief rulers," as our Evangelist reports, chapter xii. verse 42.
Others note the meekness of Nicodemus, who, being a doctor,
desired to learn ; and being a chief ruler, did not send for Christ,
but went unto him. Whose modesty condemns exceedingly the
presumption of some petty rulers in our age, who will not vouch-
safe to come 'to Christ, (if he will be served) Christ must come to
them, the Supper of the Lord must be brought unto their table, the
ministers of Christ must church their wives at home, baptize their
children at home, read the public prayers at home : whereas David
said, " One thing have I desired of the Lord, which I will require
still, even that I may dwell in the house of the Lord all the days
of my life." These gallants imagine they do God a favour when
they tread in his courts, and a grace to his ambassadors, when they
TRINITY SUNDAY. 557
lend their ears to an hour's audience. The renowned Captain
Huniades was of another mind, when he felt himself in danger of
death, desired to receive the Sacrament before his departure, and
would in any case (sick as he was) be carried to the church to
receive the same, saying, " that it was not fit that the Lord should
come to the house of his servant, but the servant rather to go to
the house of his Lord and Master."
"By night." If he did this upon the sight of Christ's great
miracles, hungering and thirsting after righteousness, not suffering
his eyes to sleep, nor his eyelids to take any rest, until he had found
the way, the truth, and the life, then his fact is imitable ; for we
may not procrastinate our coming unto Christ, but "' seek the Lord
while he may be found, and call upon him while he is near." Or,
if he came by night to gain the fitter opportunity, to talk privately
with Christ, it is also commendable ; for opportunities are so gra-
cious, as that good hours are the suitor's best friends. Or if he did
this out of fear, lest he should displease the Pharisees, and be cast
out of the synagogue, then it was an imperfection in him : and yet
considering that it was the first time that he came to Christ, in
some sort excusable. The first time, for after once we know the
truth and have subscribed thereunto, we may not play the part of
Nicodemus, halting between God and Baal, between Christ and the
Pharisees, holding with the hound and running with the hare.
Naaman the Syrian was such a Nicodemus, as desirous to serve the
living Lord, and yet to worship his rotten idol, Rimmon. Aaron
was such a Nicodemus, in fearing the people's displeasure more than
the wrath of God. Obadiah was such a Nicodemus ; he did hide
the prophets of the Lord, and feed them with bread and water, and
yet he durst not openly protect them. In the courts of princes, in
parliaments, in universities, in councils, are many Nicodemi,
who love the good of the Church and Commonwealth, yet fear
to speak their mind boldly, lest they should be cast out of the
synagogue, "loving the praise of men more than the glory of
God."
In our age the Church-Papist, or mere Parliament-Protestant, is
an arrant Nicodemus, his heart is set for Babel, and yet his face
looks toward Jerusalem, equivocating with God and the king. He
comes to Christ by night, he will be present at divine service, but
in a close pew, no man shall see or hear what he doth and saith unto
Christ. Nicodemus who came to Christ at the first by night, after-
wards defended him openly when he lived, John vii. 51, and
558 THE OFFICIAL CALENDAR OP THE CHURCH.
bestowed cost on his funeral bountifully, -wlien lie was dead, John
xix. 39.
" Rabbi, we know that thou art a teacher come from God."
Nicodemus avoweth, in this preface, three things of Christ, which
ought to be found in every good pastor :
[^Learning, "a Rabbi.''
TT i. 1 r 1 • I License, " sent of God."
He must be tor his -( t -^ n • i i i i
Lite, doing such works, as that others may
see " God is with God."
Rabbi is a title of honour given unto men of great discretion and
learning, according to that of Christ in the Gospel, "ye love greet-
ings in the market," and " to be called of men, Rabbi, Rabbi :" so
the minister of the word must be both apt and able to teach : " a
doctor in Israel, a Rabbi." See Gospel, eighth Sunday after
Trinity.
Secondly, the pastor must " come from God," as being the man of
God, and mouth of God : and therefore " no man ouo-ht to take this
honour unto himself, but he that is called of God, as Aaron Avas,"
Heb. V. 4. See Gospel, first Sunday after Easter.
Thirdly, whereas the minister cannot do such miracles, he must
endeavour to do such morals, as that others may see God is with
him : quoth Luther, " The divine is not the man who knows much,
and teaches much, but he who lives purely and divinely." A good
prelate must resemble the planet Jupiter, which is in his effect
benevolus, calidus, humidus, diurnus :
"Benevolus in affectione. Benevolent in his
feelings.
A 1 ,1 , Calidus in dilectione. "Warm in love.
And so the pastor ^-^ . . . . m i •
,1 .'' liumidas m compassione. lender m compas-
sion.
Diurnus in conversatione, Rom. xiii. 13. Daily
I in conversation.
Walking honestly, as in the day, that by doing well he may stop
the mouths of foolish and ignorant men, exciting them by good
example to glorify God in the day of his visitation.
"Jesus answered." He did not chide Nicodemus and say, seeing
" I am a Prophet, come from God, and do such miracles as none can
perform except God were with him," I wonder why you come to
mc by night, and not in the day : Christ, I say, did not chide, but
TRINITY SUNDAY. 559
rather cherish Nicocleraus ; in the words of Augustine, " non dele-
bat sed alebat :" he did not brake the bruised reed, nor quench
the smoking flax. Christ did not condemn his pusillanimity for
coming in the night, though he taxed his ignorance, for that being
a " master in Israel, he knew not that a man must be born again,
before he can see the kingdom of God." Hence we may learn to
reprehend and exhort with all long-sufi"ering and doctrine : we must
direct by doctrine, correct in patience ; when any come to confer
with us about the points of holy religion, we must use them famili-
arly, as Christ did Nicodemus.
And as the pastor may take this and many more good instruc-
tions here from Christ's example ; so the people may learn two
things of Nicodemus : it is their duty to question with their teacher,
" How can a man be born when he is old ?" and again, not dissem-
bling his ignorance, " How can these things be ?" Secondly, that
which is delivered by the judicious pastor in general, they must
apply in particular : Christ said, "Except a man be born again :"
Nicodemus answered, " How can an old man ?" applying it as it
should seem to himself. Thus much concerning the men, I now
come to the matter.
"Verily, verily." This double asseveration, "Amen, amen," is
not used in any Gospel, excepting this of St. John, and in no part
of this Gospel, so much as in this argument. As then the hunts-
men gather that there is some game when the hounds open loud
and free : so when the Scripture useth importunity in a point, it is
an evident sign, that there is some great thing to be marked ; and
indeed the problem discussed here, between Christ and Nicodemus
concerning our justification, is one of the main questions in all
divinity.
„, . , . , . ,. ,. C Authority, "I say, we speak," &c.
Christ in this disputation ^ , V ,, -n x \ ^
, , . , ^ . , < Arguments, " i^xcept a man be born
urgetn ms adversary with J - ,, l
I again, ccc.
Nicodemus acknowledg;ed that Christ was a teacher sent from
God, but Christ to show that he was the Prophet, yea the Lord of
the Prophets; he doth not speak like Moses, "I Am sent me;"
nor as the rest of the Prophets in their preaching, " Thus saith the
Lord:" but authoritative, with command, "I say, we speak that
we know, we testify that we have seen."
Secondly, Christ useth arguments against his adversary. Nico-
demus imagined that a man is justified by the pharisaical observa-
tion and external works of the law : this opinion is confuted by
560 THE ornciAL calendar of the church.
Christ : first in general, " Except a man be born from above, he
cannot see the kingdom of God:" then in more particular, explain-
ing the proposition : ''•' Except a man be born of water and of the
Spirit."
St. Paul saith, " that was not first made which is spiritual, but
that which is natural, and after that which is spiritual." A man
therefore must be first born naturally to come into the world, then
born again from above supernaturally and spiritually to overcome
the world : " men are made, not born Christians :" Jerome ; " all
that is born of the flesh, is flesh :" every man is born in sin, and
conceived in iniquity, not understanding the things of the Spirit of
God : corrupt seed begets corrupt sons, all of us are by nature
" found guilty to die before we be born to live," Bern., the children
of wrath, as the Scripture plainly, Eph. ii. 3.
Now the law cannot deliver us from this bondage of sin, nor from
the wages thereof, eternal death : and therefore '' no man is justi-
fied by the works of the law, but by the faith of Jesus Christ," Gal.
ii. 16, " that which is born of the Spirit is spirit:" eternal life is
not carnal but spiritual : he therefore that will be the son of God
in his kingdom of grace, the saint of God in his kingdom of glory,
must be born again from above by the Spirit. How this is done,
Christ showeth here more particularly.
" Except a man be born of water." Some few modern divines
have conceited, that these words are not to be construed of external
baptism, because, say they, " Christ taketh water here by a bor-
rowed speech for the Spirit of God, the efi'ect whereof it shadoweth
out ; and so water and the Spirit are all one.'' To this interpreta-
tion answer is made : first, that it is an old rule in expounding of
holy Scripture, that where a literal sense will stand, the farthest
from the letter is commonly the worst ; and there is nothing more
dangerous in a Christian university, than this licentious and delud-
ing art, changing the meaning of words, as Alchemy doth or would
do the substance of metals ; averting the truth in perverting the
text : of these men Augustine's position is a prophecy : " If any
erroneous opinion pre-occupies the mind, whatever the Scripture
asserts otherwise, men deem figurative." De doct. Christ, lib. 3,
cap. 10.
Secondly, wo tell them, if water were put here for explanation or
declaration, it should not be placed before, but after the word spirit,
as in their own example, jNIatt. iii. 11, " He will baptize you with
the Holy Ghost and with fire."
Thirdly, that Origen, Chrysostom, Augustine, Cyril, Beda, Theo-
TRINITY SUNDAY. 561
phylact, Eutliymius, in their commentaries upon this place ; Justin
Martyr, Tertullian, Ambrose, Jerome, Basil, Gregory Nyssen, and
many more, yea most of the fathers. Hooter, a man of incomparable
reading, openeth his mouth wider, avowing peremptorily, that all
the ancients have construed this text, as our Church doth, of out-
ward baptism. See Bellar. de efiectu Sacrament, cap. 3, §. Ad
hunc locum ; et de Sacramento bap. lib. 1, cap. 4, §. Secundo
Calvinus : Maldonat. com. in loc. Hooker Eccles. polit. lib. 5, §
59 et 60. Bcza major, annot. in loc.
By baptism then a man is made a member of Christ, a child of
God, and an inheritor of the kingdom of heaven, as our Church out
of this place teacheth : and in baptism there is a visible sign, which
is water, and an inward grace, Avhich is conveyed unto us by the
Spirit invisibly : for as the " wind bloweth where it listeth, and
thou hearest the sound thereof, but thou canst not tell whence it
cometh, or whither it goeth ; so is every one that is born of the
Spirit :" as the Spirit is an inward necessary cause, so the water is
an outward necessary means to our regeneration : " For baptism is
not only a sign of possession, and mark of difference, whereby Chris-
tian men are discerned from others that be not christened : but it
is a sign of regeneration, whereby as by an instrument they that
receive baptism rightly, are grafted into the Church." Anglican
Confess, art. 27 and art. 25, and effectual sign of grace. And as
Leo speaks, incorporated into Christ : " that having been received
by Christ, and receiving Christ, he should not be, after baptism,
what he was before, but become a body of regeneration, flesh of the
crucified ;" flesh as it were of Christ's flesh, and bone of his bone :
" since God was made flesh by being born, we also are made like
him by being regenerated:" the Spirit in this our new birth is
instead of a father ; the water instead of a mother : in this sense
the Scripture terms baptism a bath of regeneration. Tit. iii. 5,
whereby God cleanseth his Church, unto remission of sins : since
our Lord by his birth was made of our flesh, so we, also, are made
his by regeneration.
Happily some will object, if this exposition be true, then no man
can be saved except he be baptized. In cases of extremity, when
public baptism cannot be had, private is sufficient : and Avhen not
so much as private may be Avell obtained, votall is enough, as our
Popish adversaries acknowledge : Rhem. et Cajetan. Satis est, si
adsit mentaliter, ubi non potest haberi sacramentaliter. Thom. "It
is enough if present mentally, where it cannot be had sacrament-
ally." If thou canst get baptism for thy child, despise not this
562 THE OFFICIAL CALENDAR OF THE CnURCII.
blessed sacrament, for altbougli it be not an immediate cause, yet
it is a mediate channel of grace, whereby the mercies of God in
Christ arc conveyed unto us: according to that of Hugo, fideles
salutcra ex istis dementis non qurerunt, esti in istis qurcrunt : non
cnim ista tribuunt quod per ista tribuitur : " The faithful do not
seek salvation from these elements, although they seek it in them ;
for they cannot afford, what is afforded in them ;" but if through ex-
treme necessity thou canst not enjoy this holy water, assure thyself,
God accepteth a desire for a deed.
The apparent discrepancies connected with " the doctrine of
baptisms" may be reconciled, if we keep in mind several facts, which
are admitted by all sacramental Christians :
First. Baptism has two parts, i. e., the work of the Spirit, and
its seal.
Second. The seal alone is never called baptism in the Scriptures,
save only in the case of impostors, as Simon Magus : but the work
of the Spirit is called baptism frequently, and independently of its
seal ; 1 Pet. iii. 21 ; " Baptism doth now save us, not the putting
away the filth of the flesh, but the answer of a good conscience
towards God," Eph. v. 26 ; Kom. ii. 28. Inasmuch therefore as
God promises his Spirit to the children of believers. Acts ii. 30 ;
and also to those, for whom his people make intercession, John
xvi. 23 : the Church, believing these promises, and having given
the seal, accounts the work of the Spirit as commenced, and
calls the person " regenerate," even as God also accounts us as
righteous in Christ, who is able to make us so, and for Christ, whose
righteousness is imputed to us. Baptism is therefore, in this chapter,
put before faith ; because it must always be before it ; for no man
can believe in Christ until he see him, nor see him until his eyes
be opened by being " born of the Spirit." The order of this crea-
tion is like that of Genesis. First, the Spirit broods over the dark
and chaotic abyss ; then the light of truth pours in on the mind ;
then repentance sets things in order ; then faith brings forth her
good fi'uits; and lastly love, invites God to become man's companion
in the paradise of the new creation.— (Editor.)
If any shall ask, why Christ in this dispute concerning justifica-
tion, doth treat first of baptism, then of faith ; answer is made, that
the outward ministry, which especially consists in preaching the
word, and administering the sacraments, is like John Baptist, point-
ing unto Christ, and showing how much we stand in need of his
mercy. The great Rabbi therefore begins his sermon of regenera-
tion with baptism, but ends it with faith in the world's Saviour ;
TRINITY SUNDAY. 563
by ■ffliicli all the sacraments and other works of the ministry are
powerful and effectual in us. It is impossible for any man to see
God without a mediator, appeasing the wrath of God of himself:
^'•' no man ascendeth up to heaven, but he that came down from
heaven, even the Son of man which is in heaven :" he is the sole
mediator between God and man, opening the kingdom of heaven to
all believers.
"As therefore Moses lift up the serpent in the wilderness, even
so must the Son of man be lift up, that whosoever believeth in him
perish not, but have everlasting life." He doth aptly teach a doctor
of the law, by a figure of the law ; showing that the law and the
Gospel agree ; the serpent being a type of the Saviour : the chil-
dren of Israel murmuring against God, and his servant Moses, were
stung with the fiery serpents in such sort, that many of the people
died ; and therefore they desired Moses, that he would pray to the
Lord to take these serpents from them ; hereupon Moses according to
God's express commandment, "' made a serpent of brass and set it up
for a sign, and when a serpent had bitten a man, then he looked to the
serpent of brass, and lived ;" he was healed instantly without any
medicine, or other help ; yea without any other reason, but that
God had said it should be thus : all men have murmured against
God, and are stung with the fiery darts of that old serpent Satan :
and yet all such as repent and behold with faith's eye, Christ ex-
alted on the cross, shall be saved from everlasting death, of pure
grace, without and before their good works, albeit afterwards being
delivered from their enemies, it be their duty to serve God in holi-
ness and righteousness all the days of their life.
The virtue of Christ's death is better described by this one simili-
tude, than thou couldst declare with a thousand words, it is an
universal medicine, " whosoever ;" it pertaineth to all, but all pertain
not to it ; none pertain to it, but they that take benefit by it ; and
none take benefit by it, no more than by the brazen serpent, but
they that fix their eyes on it ; " He that believeth in him, shall not
perish." It is not enough to believe him, except a man also believe
in him : except he wholly depend on him, as his only mediator and
Redeemer. And thus a man is born again by faith in Christ,
begotten, and confirmed in us evermore by the blessed word and
sacraments.
Yea, but what is all this to the feast of holy Trinity ? wherefore
did the Church allot this Scripture for this Sunday ? The reason
hereof is very plain, because this Gospel expresseth all the three sa-
cred persons, as also their appropriate attributes ; it showeth the per-
564 THE OFFICIAL CALENDAR OF THE CHURCH.
son of the Father, verse 2, " We know that thou art a teacher come
from God:" the person of the Son speaking throughout the whole
dialogue ; the person of the Holj Ghost, verse 5, "Except a man
be born of water and of the Spirit :" unto the Father it ascribeth
especially power, " no man could do such miracles as thou dost,
except God were with him." Unto the Son wisdom, " we speak
that we know ;" to the Holj Ghost goodness and love, " the wind
bloweth where it listeth," &c. And therefore let us praise the
sacred Trinity with other Churches out of St. Paul, " of him, and
through him, and for him are all things, unto him be glory forever.
Amen." Augustine is of opinion, that these prepositions, of, through,
for, are not to be confounded ; because ex doth note the Father, per
the Son ; in, the Holy Ghost ; ex, the Father, of whom are all things ;
per, the Son, through whom are all things ; in, the Holy Ghost, in
whom are all things, as Peter Lombard wittily.
Unto these expositions of Augustine and Lombard, I think our
Church alludeth, unfolding the text thus ; of him, that is, every good
and perfect gift comes down from the Father of light : through him,
that is, Christ Jesus our Saviour is the means by whom we receive
his liberal goodness ; in him, that is, in the power and virtue of the
Holy Ghost : God the Father is tlie fountain of all goodness, God
the Son the conduit, God the Holy Ghost the cistern.
" Almighty and everlasting God, which ha;st given unto us thy
servants grace, by the confession of a true faith, to acknowledge
the glory of the eternal Trinity, and in the power of the Divine
Majesty, to worship the unity, we beseech thee that through the
steadfastness of this faith, we may evermore be defended from all
adversity, vdiich livest and reignest one God without end." Amen.
THE EPISTLE.
1 John iv. T — " Dearly beloved, let lis love one another, for love
eometli of God,' (j-c.
m- T? • 4.1 r Salutation, " dearly beloved." »
Ihis Lpistle -c, , . ' - -^ , in
„„:„i„ ^r* „ <. -Cixnortation, " let us love one another.
[^ Confirmation, " for love cometh of God," &c.
consists of a
THE FIRST SUNDAY AFTER TRINITY. 565
'' Love, saluting so kindly.
In the first, observe two . Discretion, because commending love
virtues in Saint John, his } to others, he showeth abundant love
I himself.
" Dearly beloved." This gracious and kind compellation is
usval in the writings of the blessed Apostles, and therefore the
minister beginning every solemn act in our liturgy, with this or the
like phrase, is apostlelike : " Dearly beloved brethren, the Scrip-
ture moveth us in sundry places," &c. In the set order for morning
and evening prayer, at the communion, " We be come together at
this time, dearly beloved, to feed at the Lord's Supper :" at public
baptism, " Dearly beloved, for so much as all men be conceived and
born in sin," &c. At the solemnization of matrimony, " Dearly
beloved friends," &c. At the visitation of the sick, " Dearly be-
loved, know this, that Almighty God is the Lord of life and death :"
at the burial of the dead, " Forasmuch as it hath pleased Almighty
God of his great mercy, to take unto himself the soul of our dear
brother here departed;" at the commination, "'Brethren in the
primitive Church,'' &c.
These gratulatory terms and turns of love should be reciprocal
between the pastor and the people : we dissemble before God and
man, if we do not love you dearly, when often in our sermons we
call you "dearly beloved ;" and you dissemble more with us, if you
neither respect our person, nor reverence our place, when you term
us ordinarily, " spiritual pastors, and reverend fathers in God."
But herein the discretion of St. John is most remarkable, for that
exhorting others to love, himself gives so good example of love,
"Beloved, let us love." For whereas there be two ways to teach,
one by precept, and another by pattern, men are led more by that
which they see, than by that which we say. Divines observe, that
St. John is no where so great an orator, and so subtle a logician as
in this argument of love, for albeit he writes in this Epistle both of
faith and hope, so well as of love ; yet the greatest part thereof is
spent in love ; " Locutus est multa, et prope omnia de charitate :"
speaking much, almost all of charity. For as he was the most
loved Apostle, so likewise the most loving Apostle, preaching and
practising, and so by both instantly pressing this one point, sundry
ways again and again, "Let us love another." And therefore see-
ing St. John out of his love, doth exhort us so much unto love,
Quicquid amor jussit, non est contemnere tutum. — Ovid.
" Whatever love commands is not to be contemned with safety."
566
THE OFFICIAL CALENDAR OF THE CHURCH.
In the second part of this Epistle J Act, " Let us love."
note the [ Object, ^^ One another."
" Let lis love." The schoolmen acutely distinguish between amor,
dilcctio, and charitas: amor is common to beasts with men; dilectio
proper only to men, as if electio : charitas is an infused grace by
the Holy Ghost, only proper to saints, as in my text, " Every one
that loveth is born of God :" now this love which is only from God,
is in God, and for God only : for how can he love his neighbour
who doth not love God ? " How can he love his neighbour as him-
self, when as he doth not love himself?" Aug. "For the wicked
man who loves not God, hateth his own soul," Psalms xi. 6.
This love coming from God, and continuing for God, consists in
thinking well, speaking well, and doing well, as St. Paul teacheth
in his first Epistle to the Corinthian-', chapter 13. " Love (saith
he) thinketh not evil, it envieth not," that is, for the thought ; "it
disdaineth not, it doth not boast itself, it is not provoked unto
anger," that is, for words ; it is "bountiful, and seeketh not her
own," that is for works : and therefore God in his law (whose com-
plement is love) forbiddeth all injuries against our neighbours ;
in deed, thou shalt not kill, thou shalt not commit adultery, thou
shalt not steal ; in word, thou shalt not bear false witness ; in
thought, thou shall not covet thy neighbour's house, &;c. See the
Decalogue.
"One another." Imitating the good, tolerating the bad, loving
all ; howsoever we may loathe the faults of many, yet we may love
the persons of all, according to that of the Emperor Otho, " Peace
with men, war with their vices;" and that of Augustine, "love
the men, kill their errors ;" and that of Aquine, " we must love
wicked men, not as wicked, but as men."
"For love cometh of God." This confirmation is taken from
the first author of love, which is God.
For love cometh
from God, as
Giving it, James i. 10, " Every good and perfect gift is from
above."
Commanding it by precept: " For it is the fulfilling of his
law," Rom. xiii. 10.
Himself, the giver ; bestowing a great
gift, " the only begotten Son ;" with
great affection, " in this appeareth
the love of God."
" For God is love," -> Us, the receivers: enjoying such a
showing his love gift that we did most want, for when
we were dead in sins, "he sent his
only begotten Son into the world,
that we might live through him."
Commending it by
practice, verse 8,
to bo great in re-
spect of
THE FIRST SUNDAY AFTER TRINITY. 567
" God is love." This is a short, but a singular commendation,
insinuating that howsoever in enumeration love be but one virtue,
yet in estimation upon the point the only virtue.
r Substantialiter.
ri 1 • ^ 1' Causaliter.
Ood is love lour ways, < , ,.
•^ ' I Active.
Passive.
Substantialiter : for there is nothing in God but God ; God is all
in all, but yet without accidence at all, as being most great without
quantity, most good without quality. Bernard observed truly, that
these propositions in abstracto, God is wisdom, justice, mercy, good-
ness, are more congruent, than God is wise, just, merciful, good.
In this sense God is not only loving as men, accidentally, but essen-
tially love.
Secondly, God is love, causaliter, as making concord in all his
creatures : he doth accord the disagreeing elements, and so temper
our differing humors.
As that their war, our bodies' peace maintains.
lie makes men to be of one mind in a private house, and of one
heart in a public Church : it is charity substantial which gives
charity accidental : his love may be termed the inflaming fire, ours
inflamed fire, as Augustine calls his wisdom, illuming light, ours
illumined light : as then he that walketh in the burning daylight
is said to be in the sun, and the sun in him ; even so " whosoever
dwelleth in love, dwelleth in God, and God in him."
Thirdly, God is love, active, loving all that he made, man espe-
cially : loving us first in our election, when we could not love him,
in our redemption when we would not love him : it is no great mat-
ter to prevent, or answer love with love, publicans will do the same.
Matt. V. 46, and poets enjoin the same :
Ut proestem Pj'laden, aliquis mihi pr^estat Oresten.
Hoc non fit verbis : Marce ut ameris, ama. — Martial.
" That I may be Pylades, let some one become Orestes to me.
Let this not be in words. Marcus ! that thou mayst be loved, love."
But herein appeared the love of God toward us, in that when we
were his enemies, "he sent his only-begotten Son into the world,
that we might live through him:" and if he spared not his own
Son, but gave him for us all to death, how shall he not with him
give us all things also ? See Epistle Sunday after Christmas, and
Epistle third Sunday in Lent.
568 THE OFFICIAL CALENDAR OF THE CHURCH.
God is not only loving for a time, but constant in his love. Ps.
cxviii. 1. " Tlie Lord is gracious, and his mercy endureth forever;"
his right hand is mercj, his left justice. Now that hand is greatest
which is most used, but God doth give more with his right hand of
mercy, than punish with his left hand of judgment : as David
sweetly, '' Gracious is the Lord and righteous, yea, our God is
merciful :" as St. Ambrose notably, " lie saith once only that God is
righteous, but twice in one place that he is gracious :" and in the
second commandment Almighty God saith of himself, that he will
punish but the third and fourth generation of such as hate him :
whereas he will show mercy to thousands to such as love him and
keep his commandments.
It is very remarkable, that God in going to punish Adam, is said
only to walk a soft pace ; but in showing mercy toward the prodigal
child, to run, signifying hereby that he is " slowest to conceive a
wrath, and readiest to forgive, he will not always be chiding, neither
keepeth he his anger forever:" his displeasure towards his children
is soon at an end, but his " merciful goodness endureth forever,"
unto the end, in the end, without end.
Fourthly, God is love passive, being lovely, most worthy to be
loved, as the school speaks : " 0 taste and see," saith David, "how
gracious the Lord is. 0 how plentiful is thy goodness, which thou
hast laid up for them that fear thee, and that thou hast prepared
for them that put their trust in thee, even before the sons of men!"
If love then occasion love, let us love God a little, who loveth us
exceeding much, and indeed we cannot answer God well in anything
but in love : for if God be angry with thee, thou must not answer
him in anger ; if he judge thee, thou mayest not again judge him ;
if he chide thee, thou must be patient ; if he command, thou must
obey ; but in that he loveth thee, thou mayest, yea, thou must love
him again. " AVhcn God loves, he desires no other return, but to
be loved." Bern.
As God is love, so the devil is extreme malice ; such, then, as
spend themselves or their means in hatred, envy, malice, needless
quarrels of law, contention, unjust vexations, hindering their neigh-
bour, are darlings unto Satan ; and for the time being, until they
repent, heirs apparent of hell. On the contrary, whosoever " loveth
is born of God, and knoweth God," in this life by faith, in the next
by face: knowing God experimentally, and known of God as a
child most resembling his father : in one word (as some confidently
speak) by this as it were made God, for " God is love."
The Gospel and Epistle will agree, for Abraham, the father of
THE FIRST SUNDAY AFTER TRINITY.
569
tlie faithful, and his son Lazarus, who loved God above all things,
and their neighbour as themselves, are said to be comforted in
heavenly Paradise : -whereas the rich glutton, who by loving him-
self too much, altogether neglected his love towards others, is tor-
mented in hell : and therefore seeing the end of uncharitableness
is so terrible, the reward of love so comfortable, " dearly beloved
let us love one another."
THE GOSPEL.
Luke xvi. 19 — " There was a certain rich man, lohich was clothed
in purple and fine white, and fared deliciously every day,'' cfc.
Christ in this historical parable, or parabolical history, describes
the state of a careless epicure, and a cureless beggar. In the first
(as Melancthon observes) he doth exhort us to compassion ; in the
second to passion : to compassion, in that Abraham denied unto
Dives a drop of water in hell, because Dives had denied unto
Lazarus a crumb of bread on earth. To passion and patience in
adversity : forasmuch as Lazarus, afflicted with scorns in his mind
with sores in his body while he lived, is said to be carried by glori-
ous angels into blessed Abraham's bosom when he died.
The glutton is de
scribed according to ^
his fourfold death :
Natural: "There was," but is not.
Civil : " a certain man," not worthy the
naming.
Spiritual : " clothed in purple, and fine white,
faring deliciously every day," making too
much of himself, too little of Lazarus.
Infernal : " In hell torments he lifted up his
eyes," &c.
Or this epicure is painted out
unto us according to his three-
fold estate, as he was in his
'Life: which he spent in jollity,
"clothed richly, faring deli-
ciously."
'Death : " the rich man also died,
and was buried."
Hell : " in hell torments he cried,"
kc.
38
570
THE OFFICIAL CALENDAR OF THE CnURCH.
ri.
9
The dc- 'i
scription of^
his life is I
taken
L
Fi'om the circumstance of time wherein he lived, " There was."
From liis name, or rather, indeed, no name: "a certain man."
From his possessions, "a rich man."
fBack; " clothed m purple and fine
white."
Belly : " faring deliciously every
day."
fl. Denied Lazarus.
I 2. Denied him bread.
Omission, in J 3. A crumb of bread.
that he — I 4. A crumb of bread,
[ sins of -' I which fell from his
t table.
Commission, or permission, in that
he suffered his dogs to suck the
be";o;ar's blood.
4. From his
manners
and beha-
viour to-
Avard
Himself, con-
cerning his
Lazarus,
sins of
In which interpreters, I confess, note generally the dogs to he
more kind than their master, in licking the poor man's sores with
their medicinahle tongues : and yet forasmuch as our Saviour's
intent in this text is to exaggerate the miserableness of Dives, and
miseries of Lazarus, I mislike not their opinion who think the dogs
did rather hurt than heal Lazarus, as taking him not for a living
man, hut for a dead carcase ; for this wretched caitiff cared more
to fill his dogs than to feed the poor : whereas he should have taken
from his dogs to bestow upon Lazarus, he took from Lazarus to
bestow upon his dogs, who fared the better by sucking his blood
and licking his sores : a true pattern of a base cormorant, who
maketh use of every creature that walketh by his door, or crawl-
eth on his ground, or lieth at his gate ; like to St. Peter's fish,
who, though his mouth be full of gold, yet is he nibbling at every
bait.
" There was." Abraham was rich, and Job rich, and Herod
rich, and Solomon so rich as that he gave " cedars as the wild fig-
trees, and silver as stones," 1 Kings x. 17 ; all these were, but now
they be dead, and returned naked to the grave. The grammarian,
who declineth all other nouns in every case, cannot decline death
in any case.
Great Jupiter had but a little tomb. Tamerlane, the terror of
his time, died with three fits of an ague. Henry the First, King of
England, " once the glory, now the grief of earth,"
Jam cinis est ; and de tam magno restat Achillo,
Ncscio quid: parvam quod non bene compleat urnam. — Ovid.
"Now he is but dust; there remains of the great Achilles I know not what;
enough partly to fill a little urn."
This epicure, who whilome was a gallant, clothed in purple and
THE FIRST SUNDAY AFTER TRINITY. 571
fine linen, a man of dainty diet, a jolly hunter, hollowing and hoit-
ing after his hounds ; is now dead, and buried, and tormented in
hell ; erat, non est : indeed there was such a rich man, but he is
not now.
Here then is a monition for the rich, and a munition for the poor :
for the rich an admonition, " that they be not high-minded, and put
their trust in uncertain riches : and boast themselves in the multi-
tude of their possessions ; for they shall carry nothing away with
them, when they die, but leave their goods for others." All this
world passeth away, and the lust thereof, riches avail not in the day
of wrath, nor gold in the day of vengeance, Ezeh. vii. 19. Money
is a queen, and therefore rich men are kings in this world, ruling,
over-ruling all by corruption and bribery ; but when death, as God's
bailiff, shall show his habeas corpus, they cannot redeem the soul ;
that will cost more, saith David, Psalms xlix. 8. 0 fool, this night
will they fetch away thy soul from thee, Luke xii. 20.
This also may comfort the poor : for albeit the rich oppress for a
time, yet ere it be long, " they shall lie in hell like sheep, death
gnawing upon them," Psalms xlix. 14. Fret not thyself then be-
cause of the ungodly, neither be thou envious against the evil doers ;
for they shall soon be cut down like the grass, and be withered even
as the green herb : have patience for awhile, and the wicked shall
be clean gone, thou shalt look after his place, and he shall be away:
" There was a rich man," he is not now.
"A certain rich man." The poor man's name is mentioned here,
'^' There was a beggar named Lazarus :" but the name of the rich
man is omitted ; homo quidam is his style : which our blessed
Saviour did for sundry reasons, as interpreters observe. First, to
show that his ways are not as our ways are : for we scorn the poor
and take notice of the rich only. Genealogies of princes, and pedi-
grees of nobles are so well known unto us as our fingers, but if any
shall ask the name of a beggar : he is " a certain man, old father,
what shall I call him ?" Alas silly wTotch, he hath no name, except
it be some by-name, as blind BartimaBus, or lame Giles ; and there-
fore Christ, quite contrary to the world's humour, acknowledged
the poor, but not the rich.
Secondly, Christ omitted this epicure's name, because he knows
not the wicked. Matt. vii. 23, I never knew you : God knoweth his
own children by their names, Exod. xxxiii. 12, Isaiah xliii. 1, for
their names are written in heaven, Luke x. 20, and so being told in
his book, he doth agnize them for his sheep, John x. 14. " I am
the good shepherd, and know mine, and am known of mine." A
572 THE OFFICIAL CALENDAR OF THE CHURCH.
great comfort to the godly, because they be in the book of life ; not
only according to their own opinion, as the wicked are, Psalms Ixix.
29, but in reality, as Augustine speaks in his ennarration of that
Psalm : not only written on the outside of God's book, from whence
they may be wiped away, but in the inside, out of which it is im-
possible they should be blotted ; for if an inconstant man said, quod
scripsi, scripsi ; then how much more God, in whom there is no
variableness nor shadow of change ? James i. 17. " I will not put
out his name out of the book of life, but I will confess. his name
before my Father and his angels," Apoc. iii. 5. " Behold," saith
God, " I have graven thee upon the palms of my hands," not WTit-
ten only, but graven, not in stone or brass, but in my flesh, and
that in those parts which are most seen, " in my hands :" and in
the nearest part of them, " in the palms of my hands."
I know God knoweth the wicked as well as the godly : for there
is a threefold book of his knowledge.
1. An universal common-place book, wherein both good and bad
are written ; of which it is said. Psalms cxxxix. 15, " In thy book
were all my members written."
• 2. A private book, God's vade mecum, in which only the names
of his elect are written, whose w'ays he doth know, that is, approve,
Psalms i. verse last, *' The Lord knoweth the way of the righteous."
3. His book of accounts, or black book, wherein only the wicked
are written, Dan. vii. 10, " The judgment was set, and the books
opened:" so that Almighty God knoweth the wicked in the world
to come, but to their condemnation ; and he knoweth them in this
life, but not to their commendation, he will not vouchsafe to "make
mention of them with his lips ;" as in the text he concealeth the
rich epicure's name.
Thirdly, Christ omitted the glutton's name, to signify that " the
memorial of the just shall be blessed, but the name of the wicked
shall rot." The remembrance of Josias is like the composition of
the perfume that is made by the art of the apothecary, it is sweet
as honey in all mouths, and as music at a banquet of wine : Abel
being dead, yet speaketh, Heb. xi. 4. A good name, saith Fulgen-
tius, is the godly man's heir : but God saith of Amalek, " I will
utterly put out the remembrance of Amalek from under heaven."
Either the names of the wicked are pretermitted altogether, as in
this place, " there was a certain man ;" or else recorded to their
eternal infamy : as Jeroboam is mentioned in the Chronicles of
Israel, Pontius Pilate in the Creed, and Stephen Gardiner in our
martyrologies.
THE FIRST SUNDAY AFTER TRINITY. 573
Fourthly, Christ did omit this epicure's name, to pull down the
mighty from their seat, and to exalt the humble and meek. The
proud built cities to get them a name. Gen. xi. 4, "Is not this great
Babel that I have built for the honour of my master?" Dan. iv.
27 ; they join house to house, and lands to lands, imagining their
mansion shall, endure from generation to generation, calling their
manors after their own names. Psalm xlix. 11. Christ therefore
concealeth here the rich man's name, for " wherewith a man sin-
neth, by the same shall he be punished."
^' Rich man." It is apparent in this Scripture, that goods in them-
selves are not evil, as Augustine told Boniface, "lest they should
be reputed evil, they are given unto the good, as to Father Abra-
ham ; and on the other side, lest they should be thought the chief
good, often bestowed upon the bad," as here upon this epicure,
" There was a certain rich man." Again, Lazarus is said, verse 22,
to be translated into Abraham's bosom. Consider therefore not
only who was translated, but where he was translated ; poor, but
good Lazarus is carried into rich, but good Abraham's bosom, to
signify that neither poverty demerits heaven, nor riches hell ; as
Augustine disputes in his 89th Epistle to Ililarius : and therefore
the same father in his tract against Adimantus, cap. 20, citing the
text of Paul, 1 Tim. vi. " Trust not in uncertain riches, but in the
living God, who giveth all things abundantly," concludes in fine,
that it is not culpable to have, but to prefer riches, or compare
riches with faith and a good conscience, by wdiich our soul is enriched ;
and so the glutton is condemned here, not for having, but for abus-
ing riches in riot, or not using them in hospitality.
Such then are non-resident from the text, who disallow large reve-
nues in clergymen, because some get them ill and spend them worse.
Inveigh so long as you will, and so much as you can against pride,
negligence, covetousness, but let every ass bear his own burden, and
every malefactor answer for his own fault. Is any priest a ruffian
in apparel ? I am sure the statutes appoint modest habits, and the
thirtieth injunction requires execution of the same. Doth any
divine frequent the tavern more than the tabernacle ? examine the
Canons of our Church, and the statutes of our colleges, and you
shall understand these (if there be any of these) to be the very scorn
of the conformable clergy. Let God have his honour, the Church
her reverence, the state her commendations, every one his due.
Shoot not at random, as blind men at crows, or like mad men strik-
ing such as are next you : but particularize the fault, as Christ in
the text, insinuating that this epicure did get his goods wrongfully.
5*14: THE OFFICIAL CALENDAR OF THE CHURCH.
keep them basely, spending also that he did spend riotously : -^-ith
the last he begins first, showing the rich man's excess in gorgeous
attire, being clothed in purple for ostentation, in fine linen for
delectation.
David acknowledging God's exceeding great bounty toward man-
kind, showeth that he doth not only provide things necessary for
us, as meat and drink, but also things to rejoice and comfort us, as
" wine to glad the heart, and oil to make the face to shine." God
then hath allowed us apparel, not only for necessity, but also for
honest comeliness ; as in herbs we have not only the necessary use,
but the pleasant smell, and the fair sight to refresh us. It is lawful
to wear sumptuous habits according to the customs of our country,
and honour of our place in which we live, but in attiring ourselves
we must observe four rules especially,
That our garments be not too
r Costly.
Curious.
Stately.
LMany.
We must not make provision to nourish the lust of our flesh, as
the poets have feigned Venus to commit adultery in chains ; hereby
signifying that ornaments and chains above our calling, are entice-
ments unto sin ; Prov. vii. '"' I have decked my bed (saith the harlot)
with ornaments, carpets, and laces of Egypt, I have perfumed it
with myrrh, aloes, and cinnamon ;" he must not wear silk that is
not able to buy cloth.
Secondly, we must not be too curious in our apparel, either for
the fashion or for the wearing of it : Englishmen are so new-fangled
in their attire, that whereas we give other nations the foil, yet they
give us the fashion : every thing that is far fetched and dear bought
is fit for our gallants.
It is well observed, that Art Cosmetique hath parts civil and
efi'eminate : cleanness of body was ever esteemed to proceed from a
due reverence to God, ourselves and society ; but artificial decora-
tion is neither fine enough to deceive, nor handsome to use, nor
wholesome to please. The Lord by the mouth of his holy Prophet
Isaiah^complained of the dames of Sion, because they did " walk with
stretched out necks, and with wandering eyes, mincing as they went,
and making a tinkling with their feet." Chrysostom said of certain
women in his time, that they were propter venustatem invenustce :
" uncomedy in their cfibrt to be comely ;" mulier enim recte olet
ubi nihil olet. Our women are so pointed and painted, that whereas
THE FIllST SUNDAY AFTER TRINITY. 575
heretofore there were two faces under one hood, now there is one
face under two hoods.
And as most women, so some men are blotted worthily for their
vanities in this kind ; as popish D. Parry, when he was executed for
treason, anno 84, desired the hangman when he put the rope about
his neck, that he would not disorder or marr his ruff. It is reported
of Monsieur Biroen, lately executed in France, that he would not
suffer the death's-man to approach his hair, but entreated a gentle-
man of his acquaintance to perform that kind office unto him, as to
compose his locks in such order, that the hangman might not cut
off one hair. So Seneca writes of some who spend many good
hours between the comb and the glass : but St. Paul exhorteth us
to use the world, as if we used it not ; for such as are much occu-
pied in caring for things pertaining to the body, most commonly
be negligent in matters appertaining to the soul. Let us not there-
fore be too careful and curious " what we shall eat or what we shall
drink, or wherewith we shall be clothed, but rather seek the king-
dom of God and his righteousness, and all these things shall be
given abundantly." See Thomas 2, 2oe. quoest. 169, art. 1, 2, et
Cajetan ibidem.
Thirdly, we must in our apparel consider our vocation and quality,
for God is a God of order, appointing every man his degree, within
the limits whereof he must keep himself. Soft clothings are for such
as are in the king's court ; camel's hair for John Baptist in the
wilderness. It would make a man laugh, or rather indeed weep,
saith Jerome, to see the maid finer than the mistress : it " is unlaw-
ful to break the laudable customs of the commonweal wherein we
live." Aug. " Quae contra mores hominum sunt flagitia," what is
contrary to custom is flagitious. Aug. We must therefore wear such
robes as our fashion and place require, clerical habits are for priests,
and court-like for princes.
Lastly, we must not have too many garments, either on our backs
or in our press. Not on our backs : it is truly said, that pride is
never too cold or too hot ; clothe a woman in winter only with fine
silks, and she will not complain of cold, adorn her in summer with
heavy chains, and borders, and jewels, and she will never complain
of heat. Plautus would never have wondered why dainty dames
are so long in trimming themselves, if he had considered what a
shop of vanities usually they wear and bear about them.
Dccipiunt cultu, gemmis, auroque toguntur
Omnia : pars minima est ipsa puella sui. — Ovid.
They deceive by their attire ; all is gold and gems ; the smallest part is the
girl herself.
576 THE OFFICIAL CALENDAR OF THE CHURCH.
Again, wc must not have too much apparel in our press : " Go to
now ye rich men, weep and howl, for your miseries shall come upon
you, your riches are corrupt, and your garments are moth eaten."
It is a fearful thing to consider how the proud epicure clothes his walls
with rich hangings, and stulFs his chest with so many suites, as he
cannot tell how many, while Christ in his poor naked members is
ready to starve for cold. 0 most unfortunate caitiff, which hast a
mine, but wantest a mind to do good.
"And fared deliciously every day." " He feasted," noting his
intemperate voracity, " splendidly," noting his delicate luxury,
'"'every day," noting his wasteful prodigality: he might have fared
well and feasted sometimes, but it was his fault in his banquets to
be so dainty, and daily given over to security and sensuality, making
his belly his god ; saying with the greedy dogs in Isaiah, " Come
I will bring wine, and we will fill ourselves with strong drink, and
to-morrow shall be as this day, and much more abundant :" as he
was Crassus in his purse, so Cassius in his pots. Dives as if diu
vescens, forever eating, Isidor. etymolog. lib. 10.
"There was a certain beggar named Lazarus." In Hebrew, Laza-
rus is as much as "helped by the Lord:" for when all men had
forsaken him in his trouble, the Lord was his present help. Or as
others, "as expecting help not of any mortal man, but of the living
God.'' Hence we may learn in our affliction to cast all our care
on God, for he eareth for us. " 0 cast thy burden upon the Lord,
and he shall nourish thee." Ps. Iv. 23.
"Which lay at his gate full of sores, desiring to be refreshed with
the crumbs which fell from the rich man's board, and no man gave
him ; the dogs also came and licked his sores." Every word doth
amplify the woes of Lazarus and the wretchedness of Dives. The
beggar was so feeble, that he could neither walk, nor stand, nor sit,
but lie at his gate ; which evidently demonstrates as well the poor
man's patience as the rich man's inhumanity : the poor man's
patience, who did neither blaspheme God nor murmur against his
neighbour, although he could not be satisfied in that place where
others surfeited ; and it leaveth the rich man inexcusable, for he
could not say that he never heard nor saw Lazarus, he was laid at
his own gate full of sores, so many sores, so many sighs ; and so
many sighs, so many suits ; he could not as he went out and in his
house but hear so many mouths and see so many wounds.
" Desiring to bo refreshed with the crumbs which fell from the
rich man's board." He did not desire to be thoroughly restored
unto perfect ease by the rich man's expense, but only to be refreshed
THE FIRST SUNDAY AFTER TRINITY. 577
in Ins sickness ; but liow? "with crumbs," and with such crumbs
as fell from the "rich man's table." Dives, 0 Dives, what dost
thou mean ? wilt not thou give a crumb to gain a crown ? Fac damna
lucrum, as Chrysostom sweetly ; crumbs which fall from thy board
are lost, and yet if thou wilt give these lost crumbs unto the poor
which lieth at thy gate, thou shalt not lack : for he that giveth unto
the needy lendeth unto the Lord, who will reward abundantly.
"And no man gave unto him." The best expositors observe
generally, that this clause crept out of the margin into the text,
for it is not in any Greek, nor in other ancient copies : and there-
fore the Church of England hath done well to print it in different
letters, as discerning it from the original Scripture ; the meaning
of it is, like master like man. Unhappy Saul conquered in battle,
took a sword and fell upon it, and when his armour-bearer saw that
Saul was dead, he likewise fell upon his sword and died with him :
if the good man of the house be liberal, the rest of the family for
the most part will not be niggardly : but if the master grudge a
crust, the servant dare not give a crumb.
This showeth also that the glutton is tormented in hell, not for
that he did hurt, but for that he did not help Lazarus : he was rich,
indeed, but of his own ; clothed in purple, but of his own ; faring
deliciously, but he did eat his own. This was his fault, and in
conclusion his fall, that he refreshed not hungry Lazarus at his gate
with a few fragments of his table. " Not because he took from
others, but that he did not give of his own." Chrys. What hell,
then, and how many torments are provided for oppressing Dives,
who taketh from Lazarus, if this epicure be so tortured in endless
flame for not giving to Lazarus ? Whatsoever I said in the begin-
ning of this Gospel's exposition concerning his sins of commission,
I desire you to construe it as spoken coujecturally, not categorically.
" And it fortuned that the beggar died, and was carried by the
angels into Abraham's bosom." You hear what these two were in
their life, now you shall hear what they were in and after their
death. Lazarus was comforted in Paradise, Dives tormented in
hell : in the one, pain was turned into pleasure ; in the other, plea-
sure into pain : both died alike, for it is " appointed that all men
shall once die:" but their comfort in dying and judgment after
death is not alike. The rich man died, and his soul was against his
will fetched away, Luke xii. 20, but Lazarus died, and his soul was
yielded up into the hands of his Redeemer cheerfully. Dives was
snatched away by foul fiends into hell, Lazarus carried away by
good angels into heaven.
678 THE OFFICIAL CALENDAR OF THE CHURCH.
His happiness, then, is in re- j Porters, " carried by angels."
spect of his \ Port, "Abraham's bosom."
He tliat in this life was scorned of men, and had no companions
but dogs, is now so regarded of God as that angels are his servants :
he that could neither go, nor sit, nor stand, is now carried, not on
the slioulders of men, as the Pope the proudest in earth : but he
rides on the wings of angels, in the plural, for many good angels
attend one good man, to make the quiver full and the joy perfect.
But whither did they carry him ? out of this world's tumult and
troubles into the port and haven of happiness, here called " Abra-
ham's bosom :" a metaphor taken from sailors, who carry their ships
out of the tempestuous waves into the good harbour or quiet bosom
of the sea, where they may repose themselves : and it is called
Abraham's bosom, for that he was the " father of all them that
believe." Such, then, as before Christ departed in the faith of
Abraham, were carried into the bosom of Abraham, that is, trans-
lated into the blessed seat of rest, wherein Abraham was. This could
be no Popish limbus, or part of hell, it was in heaven, assuredly,
that is, a happy state, wherein Abraham and all others departed in
Abraham's faith, enjoyed the presence of God ; an heaven, howso-
ever it be not necessary to determine peremptorily that it was the
heaven, so called properly; because *'the way into the holiest of
all was not yet opened, while the first tabernacle was yet standing."
See the notes of the Geneva Bible in English, Heb. ix. 8 and 12.
Calvin. Instit. lib. 3. cap. 20. § 20. et ejusdem lib. cap. 25. sect. 6.
BuUinger in 1 Pet. cap. 3, verse 19. Luc. xvi. 23. Heb. ix. 8. Peter
Martyr, 2 Regum 2. 8. 11.
" The rich man also died." Christ, speaking of their estate in
this life, began with the rich and ended with the poor ; but showing
their estate in the world to come, first he speaks of the poor, then
of the rich. It is worth observing, also, that the poor man who
lived in misery died first, and the rich epicure, wallowing in plea-
sure last, intimating that God doth hasten to show mercy, but is
slow in proceeding to judgment.
"And was buried." There was nothing said of the poor man's
burial ; but about the rich man's funeral usually there is great
pomp and much noise: for albeit he were so black as the black
horse mentioned. Apocalypse vi. that nothing were in him but
darkness and shadow, yet he shall find a black prophet, with a
black mouth, and a headlong tongue, for a black gown, to make
him as white as the white wool, or as white as the white snow : and
if a false tongue may colour him more than that, it is set to sale
THE FIRST SUNDAY AFTER TRINITY. 579
and may be bought easily. For altbougb he was buried in bell, as
being the devil's parishioner all his life, yet his heirs, happily for a
little money, got some priest to commend and canonize him for a
saint "when he was dead.
^^ (Large,
" And being in hell torments he lifted up his eyes." "^Long,
A fearful description of hell, which is jHig^ij
(Deep.
Large, containing all hind of pains, as well sensus, as damni ;
for this epicure was deprived of all comfort, which he desired either
for himself or his friends ; and endured all sorts of torment which
he would not.
Cicero writes, that there be eight kinds of punishment according
to the civil law : loss, bonds, ignominy, talio, stripes, exile, servi-
tude, death. All which are found in hell : as first, the reprobate
lose God, and all that is good, as well in hap as in hope. Secondly,
they be bound hand and foot in that dark dungeon, Matth. xxii. 23.
Thirdly, they suffer ignominy, seeing all their wickedness in thought,
word, deed, and the punishment inflicted on them for all this wick-
edness is known unto men, angels, saints, devils, unto their best
friends and worst enemies. " I will bring an everlasting reproach
upon you, and a perpetual shame which shall never be forgotten.''
Jer. xxiii, 40. Fourthly, they make satisfaction and recompense
so far as they can: "Reward her even as she hath rewarded you,
give her double accortJing to her works : inasmuch as she glorified
herself and lived in pleasure, so much give ye to her torment and
sorrow." So father Abraham in the text, " Son, remember that
thou in thy lifetime receivedst thy pleasure, and Lazarus on the
contrary received pain, but now he is comforted, and thou pun-
ished." Fifthly, "Judgments are prepared for the scorners, and
stripes for the back of the fools." Sixthly, the reprobate shall be
shut out of God's kingdom, and cast as exiles out of his presence
into utter darkness. Seventhly, the reprobate are the sons of sin,
and made tributary to Satan, ever paying and yet never satisfying
their debt. Eighthly, they suffer the second death, a death after
death, a death and yet everlasting ; for as hell is large, so long ;
'^Between us and you," saith Abraham in Paradise to Dives in
hell, " there is a great space set, so that they which would go from
hence to you cannot, neither may they come from thence to us."
Unfortunate Dives in hell flames is ever dying, and yet never
dead.
0 immortal death, 0 deadly life, what shall I term thee ? for if
580 THE OFFICIAL CALEXDAR OF THE CHURCH.
thou becst life, -wherefore dost thou kill ? if death, how dost thou
still endure ? there is neither life, nor death, hut hath some good in
it : for in life there is some ease, and in deatli an end, but in thee
neither ease nor end. "■ The first death takes away the grieving
soul from the hodj, the second death holds the unwilling soul in
the body." Aug. The damned shall seek death and shall not find
it, for their worm shall not die, neither shall their fire be quenched.
" The worm gnaws the conscience, the fire consumes the flesh, for
they sinned both with soul and body." Aug. And therefore such
as hold with Origen, that the devil and his angels one day shall be
released from their tortures, and that the words of Christ, " Depart
from me ye cursed into everlasting fire," were spoken menacingly
rather than truly, are confuted by the Scripture, plainly and fully,
saith Augustine.
Hell is high also, for the torments of it are most bitter in the
highest degree without intermission, abatement, or change, without
which, all things not only painful, but even pleasant, (as it appeared
by the manna) become insupportable, " We see nothing but this
manna, our soul loatheth this light bread."
Lastly, bottomless hell is deep, for that hellish pains are absolute
without any mixture of comfort : Dives cannot get one drop of cold
water to cool the tip of his tongue, tormented in the flame.
He that denied a crumb of bread in his life, was denied a drop of
water in hell : alas, what are ten thousand rivers, or the whole sea
of water, unto that infinite world of fire ? yet Dives, unhappy Dives,
who wasted in his time so many tuns of wine, cannot now procure
water enough, a pot of water, an handful of water, a drop of water
to cool the tip of his scorched tongue : as he did ofi'end in all the
powers of his mind, and in all the parts of his body ; so was he
doubtless tormented in all them universally, yet most in his tongue,
because he did sin most in his taste : for God punisheth in propor-
tion, inflicting a pain for sin, correspondent to the pleasure in sin.
Because Pharoah drowned the men children of the Hebrews in a
river, Exod. i. 22, himself and his host were overwhelmed in a sea,
Exod. xiv. 28. Because the tyrannous Egyptians compelled the
children of Israel extraordinarily to labour and sweat in making
bricks, by which happly lice were bred in their body ; Almighty
God in his just judgment afilicted this persecuting people with such
lice that no medicine could destroy them. Adonibezek, having cut
off the thumbs of seventy kings, and making them all gather bread
under his table, was at last overcome by Judah, who cut off the
thumbs of his hands and of his feet; "As I have done (quoth
THE FIRST SUNDAY AFTEE TRINITY. 581
Adonibezek) so God Iiatli rewarded me." Because proud Bajazet
in his insolent cruelty, vov/ed if lie sliould overcome Tammerlane,
that he would imprison him in a cage of iron, and so have carried
him up and down the world in triumph ; Tammerlane conquering
in a mortal battle this insulting tyrant, shackled him in fetters and
in chains of gold, and shut him up in an open iron grate, that he
might on every side be seen, and so carted him up and down as he
passed through Asia, to be derided and scorned of his own people.
Let the drunkard then, the epicure, who turns so much good liquor,
and so much delicacies over their tongue wantonly, wastefully, trem-
ble at this fearful example.
We desire God daily, that " his will may be done on earth as it
is in heaven :" and what is that (as Budoeus wittily) but that our
body which is earthly, should agree with our soul which is heavenly ?
that our mouth and our mind, our outward and our inward man
should accord in serving God. Otherwise, hell is the portion of
hypocrites, where they shall be most afflicted in their tongue, for
that they most offended in their talk.
It is full of horrors to read, mucli more to write (saith Augustine)
the lamentable destruction of Saguntus. How terrible then is it to
report the story of hell? and if we tremble and shake at the namin-g
and hearing of those pains, 0 what shall they do that shall feel them,
and shall suffer them, and ever endure them, world without end ! I
conclude with Virgil :
Non mihl si centum linguas sint, oraque centum,
Ferrea vox, omnes scelerum comprendere formas,
Omnia pocnarum percurrere nomina possum.
"I could not describe it, though I had an hundred tongues, an hundred
mouths, an iron voice, power to comprehend all forms of vice, and to enume-
rate the names of all penalties."
Think on this again and again ye rich laymen, and suffer not
the members of Christ to perish at your gate, while ye surfeit at
your table : think on this all ye learned clergymen, and suffer not
any Christian people committed to your charge, which hunger and
thirst after righteousness, at the temple door to starve for spiritual
food. Almighty God hath endued you with abundant knoAvledge,
and all variety of useful art, so that if you will endeavour to do
good, you may feed, yea fill them only with the crumbs that fall
from your table. If thou pour out thy soul to the hungry, and re-
fresh the troubled soul, then shall thy light spring out in the dark-
ness, and thy darkness shall be as the noonday, and the Lord shall
guide thee continually, and satisfy thy soul in drought, and make
582 THE OFFICIAL CALENDAR OF THE CHURCH.
fat tlij bones, and thou shalt be like a watered garden, and like a
spring of water, wbose waters fail not. "Blessed are the merciful,
for thej shall obtain mercy; but there shall be judgment merciless
to him that showeth no mercy."
" They have Moses and the Prophet's, let them hear them." Un-
godly men having too little faith, and too much curiosity, will not
believe there is an heaven, or an hell, "except one come from unto
them from the dead." Christ therefore teacheth in the person of
Abraham, that the Scriptures ought to be a lantern to our feet, the
which are not far off, that we should say, " who shall go up for us
to heaven, and bring it us ? neither is it beyond the sea, that thou
shouldst say, who shall go over the sea for us ? and cause us to hear
it, that we may do it ? but the word is very near to thee, even in
thy mouth and in thine heart." Moses and the Prophets are read
daily, let us hear them instructing us sufficiently concerning heaven
and hell, and all other points appertaining necessarily to salvation.
The law doth intimate how we must live, the Prophets how we must
believe : by these two we may learn to shun the torments of hell,
and obtain the joys of heaven : if we will not hear Moses and the
Prophets, assuredly neither will we believe " though one arose from
death again.'' For Christ raised another Lazarus from the dead,
and yet the Pharisees continued in unbelief.
By this one sentence four Popish assertions are confuted : as first,
their denying the Bible to layman Lazarus in a vulgar tongue, by
which he may know the way, the truth, and the life. Secondly
their opinion concerning the Scripture's insufficiency : for if the
Prophets and the law were sufficient to warn and instruct the bre-
thren of Dives, how much more shall Moses and the Prophets and
Gospel too, "make the man of God absolute and perfect unto all
good works ?" Thirdly, their invocation of saints departed. And
lastly, their obambulation of spirits and apparitions of dead men,
reporting the miseries of purgatory, " Let none be found among
you that asketh counsel at the dead, for all that do such things are
abomination unto the Lord. To the law, to the testimony : if they
speak not according to this word, it is because there is no light in
them." If a saint should arise from death again, ye would not
believe him : if an angel from heaven should preach another Gospel,
ye may not believe him : it is sufficient if you search the Scriptures,
hearing Moses and the Prophets, " for in them ye shall find eternal
life."
" Lord Jesus ! let thy Scriptures be my choice delicacies, let me
not be deceived in them, nor from them." Aug.
THE SECOND SUNDAY AFTER TRINITY,
583
THE EPISTLE.
Epistle John iii. 13 — " 3Iarvel not, my dear brethren, though
the world hate you," ^c.
The loving
disciple be-
ing ever like
himself, pro-
secuteth in
this text his
accustomed
argument of
charity :
First exhort- C -^^i^^^t^gs, " We know that we are translated
;n„,',a ^r.^r.^r. 1 ^^^^ dcath unto life, because we love the bre-
b two reT- \ thren."
s*ons^from*' I I^iS'\dvantage, "He that loveth not his brother
""' ^ abideth in death/' verses 14, 15.
Affectionately, ^ 1, From Christ's examj^le, " who
gave his life for us," verse IG.
2. From God's express command-
ment, for it is his "command-
Secondly,
showing
how we
must love
to wit,
" not shxitting
up our com-
passion from
the brethren,"
verse 17.
Effectually,
" let us not
love in word, ^
neither in ton-
gue, but in
deed and in
verity," verse
18, and these
two points are
enforced by a
three-fold ar-
gument :
3 . From the
fruits of .
love which
ment, that we love one another,"
verse 23.
Peace of consci-
ence : " hereby
we may know
that we are of
the verity, and
can quiet our
hearts," verses
19, 20, 21.
Assurance that
God heareth our
prayers: "what-
soever we ask
receive of him,"
verse 22. Joy in
the Holy Ghost:
" hereby we
know that he
abideth in us,"
verse 24.
" Marvel not." It is neither new, nor rare tliat the lovers of
the world should hate the godly ; not new, for it was so from the
beginning, Cain hated Abel, Esau Jacob, Ishmael Isaac : not rare,
but exceeding common at all times, in all places : and therefore
think " it not strange concerning the fiery trial which is among you,
to prove you, as though some strange thing were come unto you."
For first, contrary dispositions of saints and worldlings occasion
contentious oppositions. " The sad dislike the cheerful, the joyous
hate the sad ; the sprightly, the sedate ; the grave, the gay.".
Hor.
" What fellowship hath righteousness with unrighteousness, and
what concord hath Christ with Belial, and what communion hath
light with darkness ?" Ephraim is against Manasses, and Manasses
against Ephraim, and both against Judah. Cain slew his brother,
584 THE OFFICIAL CALENDAR OF THE CHURCH.
and wherefore slew he liim ? our Apostle telleth us in tlie 'words im-
mediately before my text, " because his own works were evil and
his brother's good." Abel said, " I will give a fat sacriiice, I will
not sacrifice a lean one :" but Cain on the contrary, " I will not
give a fat sacrifice."
Secondly, the children of God by the Spirit of God, " reprove
the world of sin :" hating the manners of the wicked, even with a
perfect hatred, Psalms cxxxix. 21. Now " truth begets hatred,"
Terent. and am I therefore become your enemy, saith Paul, because
I tell you the truth ? and Christ, John vii. 7, " The world cannot
hate you, but it hateth mo, because I testify that the works thereof
are evil." And therefore be not astonished, (as Tertullian and
Fulgentius read) for it is a folly to fear that ye cannot fly ; neither
marvel, (as our Church and other interpreters generally,) for it is
not a point of wisdom to wonder at that which is neither great, nor
new, nor rare ; it were a more strange wonder if the world should
not hate you, seeing "the friendship of the world is enmity with
God : and he that pleaseth men is not the servant of Christ." I
pray cease to marvel, not to love ; nay rather tie the bond of peace
faster, and love thy brethren so much the more because "the world
hateth you."
" We know that we are translated from death unto life." By
faith in Christ we know that we shall be translated from corporal
death unto eternal life : or as Aug. that we are now translated
from the death of sin to the life of grace : for the just doth live by
faith Gal. iii. 11, even that faith which worketh by love. Gal. v. 6.
St. John doth not say, " We have passed, but we are translated;"
he that is dead in sin cannot raise himself, but it is God who de-
livered us from the power of darkness, and hath translated us into
the kingdom of his dear Son : neither does he say, transfereraur,
" we shall" in the future, but in the present, " we are translated," in-
timating an undoubted certainty, that we shall not come into con-
demnation, but pass from death unto life : now we seem to be dead,
our life being hid w^ith Christ in God, but when Christ which is our
life shall appear, then shall we also appear with him in glory, Col.
iii. 3. " Our glory shall flourish, although it be now winter ; the
root lives though the branches seem dry : there is pith within which
shall grow ; within are leaves and fruit, though they wait the spring
time.
" Because we love the brethren." This argument is not from
the cause but from the effect. We are not translated from death
unto life, because Ave love ; but because we love, it is a sign that we
THE SECOND SUNDAY AFTER TRINITY. 585
are born of God, for God is love, and the fruit of his spirit is love,
joy, peace, long suffering, gentleness, &c. Emmanuel Sa, who was
a Jesuit, (as Ribadeneira notes of him) '' Diligently versed in all
kinds of erudition," accords with this exposition : it is an argument
(saith he) that we be translated from death unto life, because we
love the brethren. And Lorinus, another Jesuit, more fully ; Cau-
salis particula causa continet non rei, sed cognitionis : For quoth he,
we are not translated from death unto life, because we love ; but by
this action, as an effect of grace, we know that we live the life of
grace. St. John here doth reason as his master elsewhere, many
sins are forgiven her, because she loved much : her love was not
the cause of God's love, but on the contrary, God's love the cause
of her love : for to whom a little is forgiven, he doth love a little.
Christ's argument is from the effect to the cause, not from the cause
to the effect : as Irenseus, Jerome, Gregory the Great, and Cardinal
Toilet observes. See Epistle Sunday after Ascension in fine.
" He that loveth not his brother abideth in death." An argu-
a
ment from the discommodity of not loving ; he that loveth not, is
not risen again with Christ from death unto newness of life : which
our Apostle proves by this syllogism : " No man-slayer hath in
him eternal life : whosoever hateth his brother is a man-slayer :''
ergo, no man hating his brother hath eternal life. The major pro-
position is true, "without shall be murderers,'' Apo. xxii. 15. "The
works of the flesh are manifest, adultery, fornication, uncleanness,
wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath,
contentions, seditions, heresies, envy, murder, &c. They that do
such things shall not inherit the kingdom of God." And the pro-
position is universal, "No man-slayer hath eternal life." Whether
he destroy the life civil of his brother, as the backbiting slanderer ;
or the life spiritual, as the soul-slaying heretic : or the life natural,
as the cut-throat murderer. Every man-slayer abideth in death, as
well he that killeth himself, as another : he that actually murdereth,
and he that intentionally killeth ; " thou hast slain one that thou
hatest," saith Aug. ; every man-slayer, as well he that taketh away
from Lazarus, as he that giveth not unto Lazarus in extremity
things necessary for his sustenance : so the Wise Man, expressly,
" The bread of the needful is the life of the poor, he that defraudeth
him thereof is a man of blood :" and Seneca divinely, " whoever can
succour one about to perish, and does not succour him, kills him;"
he that seeth his brother ready to starve for hunger, and doth not,
if he can, fill him, is said to kill him. The minor assumption is
as true : for truth itself saith, "' It was said unto them in old time,
39 --— . -
586 TEE OFFICIAL CALENDAR OF THE CHUPtCH.
thou shalt not kill, for whosoever killeth shall be capable of judg-
ment : but I say unto you, whosoever is angry with his brother
unadvisedly, shall be in danger of judgment." See Gospel sixth
Sunday after Trinity.
" Hereby perceive we love, because he gave his life for us, and
we ought to give our lives for the brethren." How Christ loved us,
and how we must in loving our brethren imitate his example, see
Epistle third Sunday in Lent, and Epistle second Sunday after Easter.
When the people wondered at the bountifulness of Johannes Elee-
mosynarius, he said unto them, " 0 my brethren, I have not yet
shed my blood for you, as my master commanded me." For in times
of persecution, when our suffering may stand the brethren in better
stead than our flying, we must neglect our temporal estate for
their eternal good : as the blessed Apostles, and holy martyrs in all
ages. It is not enough, ras that valiant champion in God's cause
stoutly, D. Rowland Taylor, martyr, in a letter to the Rev. Bishops
Cranmer, Ridley, and Latimer,) to profess the Gospel, ad ignem
exclusive, to the fire, but we must (quoth he) stick to God ad ignem
inclusive, through the fire : we must forget ourselves, and as it were
forget our souls in a fiery zeal, with Moses and Paul, for our breth-
ren's sake.
" But who so hath this world's good, and seeth his brother have
need, and shutteth up his compassion from him, how dwelleth the
love of God in him." Liberality consists in benevolence and benefi-
cence, for it is not sufiicient to wish well, except we do well : and
again not sufiicient to do well, except we wish well unto our breth-
ren, giving cheerfully, with open bowels and enlarged hearts, even
with a sympathy, feeling their infirmities, and being touched with
their bonds, as if ourselves were bound with them, Heb. xiii. 3.
The Ark was pitched as well within as without : if in alms we shall
open our purse, but shut up our brows and bowels, how dwelleth
the love of God in us ? A bountiful man hath an open heart, so
well as an open house. The Latin translators usually read " shut-
teth up his bowels," for the bowels are the seat of our affections :
and therefore Paul willeth us to put on the bowels of mercies :
insinuating (as (Ecumenius upon that place) that our affection must
not be fraternal only, but parental also : because we must be merci-
ful, as our Father in heaven is merciful, and God is merciful, as a
father who piticth his own children : and children, as Saint Jerome
speaks, are even the bowels of their parents. Hence then we may
learn, not only to forbear a brother that trespasseth against us unto
seventy times seven times : but also when he shall have need, to
THE SECOND SUNDAY AFTER TRINITY. 587
bear liim in our bowels and bosom, pitying him as our own child,
which is flesh of our flesh, and bone of our bone.
" My babes." All of us have but one Father in heaven, the
father of lights, and everlasting life, of whom is named all the
family in heaven and earth, Eph. iii. 15. Yet notwithstanding the
Pastors are deputy parents, and spiritual fathers in God, begetting
children in Christ, not of mortal seed, but of immortal, by the word
of God, able to make men perfect unto all good works, 2 Tim. iii.
17. In this sense, Paul called Onesimus his own son begotten in
bonds, and his own bowels, of whom he did travail in birth, until
Christ was formed in him. Our Apostles, diminutive, filioli, repeated
eight times in this one Epistle, doth argue more tender affection,
because men naturally love little children, which want help most of
all, best of all.
" Let us not love in word, neither in tongue, but in deed and in
verity." St. John would never have used so many kind words, as
little children, dearly beloved brethren, my babes, if it had been
unlawful to love in word: his meaning is (as Aug. and others
observe) that we must not only love in word and in tongue, but in
deed and in truth : opposing works unto words, and verity to vanity.
Let us not boast and say, but evidently demonstrate and show that
we love. Eor if a brother or a sister be naked, and destitute of
daily food, and one of you say to them, " depart in peace, warm your-
selves, and fill your bellies, notwithstanding ye give them not those
things which are needful to the body, what helpeth it ?" Idle com-
pliments are not implements : if we promise kindness in show, but
perform nothing in substance, we cannot quiet our hearts before
God, nor have trust that we shall receive whatsoever we ask, nor
assuredly know that he dwelleth in us, and we in him. See Gospel
fourth Sunday after Trinity.
THE OFFICIAL CALENDAPw OF THE CnURCH.
THE GOSPEL.
Luke xiv. 16. — " A certain man ordained a great supper ^
and hade manyJ'^
In this Gospel
three principal
persons are re-
markable: name-
ly the
f Preparatio, ordaining a great sup-
' Mercy | per.
in his I Invitation, ] Many men,
( bidding J By many means.
' Feast-maker, in -j Justice, being angry, v, 21, and in his anger
■whom observe I protesting that none of those which were
bidden, and refused to come, should taste
[^ his supper, ver. 24.
f Diligence in exhorting and inviting
Inviters : having two j the guests, ver. 22.
commendable virtues: 1 Faithfulness in reporting unto the
\ Lord their success, ver. 21.
' Such as were f Proud, I have bought a farm, v. 18.
called and Covetous, 1 have bought five yoke
would not \ of oxen, ver. 19.
come, as the j Voluptuous, I have married a wife,
[ and therefore cannot come, v. 20.
f Poor, i. such as sin upon negli-
gence.
Gentle Feeble, i. such as sin upon in-
firmity.
Guests ; 1
either '
Such as
were cal- -J
led and
did come
upon
persua-
sion, as -j Blind, i. such as sin upon ig-
the norance.
Halt, i.such as sin upon know-
ledge, halting between God
and Baal.
Powerful exhortation, as it were com-
pelling them to come, v. 23.
This man is God : called man, for the capacity and comfort of
men. In executing his severe judgments he is a lion and a leopard.
Hos. xiii. 7. "I will be unto them as a very lion, and as a leopard
in the way of Ashur. I will meet them as a bear that is robbed
of her whelps, and I will break the caul of their hearts." But in
showing his mercy like to man, (as interpreters observe,) for a man
if he be not transformed into an inhuman beast, hath compassionate
bowels, and a soft heart : or if with Augustine we construe this of
Christ, he was " a certain man :" and this supper is the whole work
of our salvation, even that heavenly banquet which Almighty God
ordained before the foundations of the world, for his elect people,
begun in his kingdom of grace, but accomplished in his kingdom of
glory, when as we shall see him face to face. The riches of his
abundant mercy then appear both in his preparation and invitation.
First, in his provision his guests bring not anything with them to
THE SECOND SUNDAY AFTER TRINITY. 589
furnish Ms feast : " He hath killed his fatlings, drawn his wine,
prepared his table." He that is all in all, hath himself provided
all, and enjoineth his servants to tell this unto all : " Come, for all
things are now ready." Paradise was made before man was created,
a great supper ordained, the guests as yet not invited. Here, then,
is no place for merit ; Ave cannot bring one dish unto the Lord's
table, not one dainty to this heavenly banquet, nay, we cannot
bring so much as a little sauce to quicken our appetite, nor one
good thought to stir us up unto a good work, but all our sufficiency
is of God : electing alone, creating alone, redeeming alone, glorify-
ing alone. The preparation and participation of all this great
supper is, grace beyond merit, love beyond measure.
This feast is commended here by a double name : 1. Because a
supper. 2. Because a great supper.
/"Sinner's ^
There be four kinds of jDevil's ' ^
suppers, as one wittily, the jGood man's (^
(Lord's )
The sinner maketh a supper unto the devil, when in gaining the
world he loseth his own soul : foenus pecuniae, funus animse : for as
there is joy in heaven when a sinner is found, which once was lost,
so there is as it were a feast in hell, when a sinner is utterly lost,
which once was likely to be found.
Secondly, the devil prepareth a black banquet for sinners in hell,
where there shall be but these two dishes only, ''weeping and
gnashing of teeth." At other feasts (as it is in the proverb) the
more the merrier, but at this sorry supper the more people the
greater misery : fathers howling for their children, wives for their
husbands, every friend and fellow lamenting each other.
Thirdly, the good man provideth a supper unto God himself,
when as he doth open the door of his heart, and suffer the words
of exhortation and doctrine to come in : " Behold," (saith Christ,)
" I stand at the door and knock, if any man hear my voice, and
open the door, I will come unto him, and will sup with him, and he
with me." I will here sit with him at the feast of his cheerful
conscience while he liveth : and hereafter he shall be filled with the
great supper of my glory, when he is dead. For God ordaineth a
feast also for his elect, begun in this life, which is " our joying in
the Holy Ghost,'' and " feasting in our conscience ;" continued in
the next, when as we shall have perfect consummation and bliss
both in body and soul.
If we construe this of the preaching of the Gospel, of the feast
590 THE OFFICIAL CALENDAR OF THE CIIURCn.
of grace by Christ, it may vrell be termed a "supper:" because
Christ was manifested in the last days, in the world's evening, as
the Paschal Lamb was offered about the going down of the sun.
Dcut. xvi. 6. But if we take this (as Gregory the Great and
Hilary) for the cheer which heaven affords, it may most fitly be
called a supper: for the promulgation of the law was, as it were, a
breakfast in the beginning of the day ; the first preaching of the
Gospel a dinner in the noon of the Church : as Christ himself
teacheth us, " I have prepared my dinner.'' Matt. xxii. 4. But
the fruition of happiness obscurely shadowed in the one, more fully
showed in the other, is a supper ; because after this meal we shall
go to rest and endless ease. There is toiling in our Lord's vine-
yard, and labouring in his harvest after breakfast, and after dinner;
his servants under the law, yea, his sons under the Gospel, also, must
"work out their salvation in fear and trembling." But as soon as
they begin to live the life of glory, there followeth a continual
Sabbath : " Even so saith the Spirit, blessed are they that die in
the Lord, for they rest from their labours, and their good works
follow them." Apocal. xiv. 13.
/Feast-maker.
Let us examine, no^r, why this supper is \ Cheer,
called "great," and that is in respect of the "SCompany.
(Place.
The feast-maker is so great, as that all the tongues of men and
angels cannot report how great : and therefore they tell of his
greatness, not in the positive degree, but in the comparative: "A
great King above all gods :" and in the superlative, optimus maxi-
raus : even all in all : " for of him, and through him, and for him
are all things." Rom xi. 36.
Secondly, the supper is great in respect of the great cheer,
which exceedeth all sense and all science : for as our eye cannot
see, so our heart cannot conceive what dainty fare " God hath pre-
pared for them that love him." If the transfiguration of Christ
on the Mount, accompanied only with two saints, Elias and Moses,
amazed Peter in such sort that he cried out, " Master, it is good for
us to 1)0 here;" then how good will it be for us to rest on God's
holy hill, where we shall ever enjoy the company of all the patri-
archs, of all the prophets, of all the saints, of all the glorious
angels, yea, the presence of God himself, seeing face to face ?
Thirdly, tliis supper is great in respect of the company, Avhich
is not only good, as I have said, but also great : such as como to
this feast are many, such as being invited earnestly will not come,
THE SECOND SUNDAY AFTER TRINITY. 591
are more. God's elect, compared with the reprobate, are but '' a
little flock," but consider them in themselves, and you shall find
them many : for all the " poor, feeble, blind and halt come to this
feast ;" and our Saviour saith expressly that " many shall come
from the east and west, and shall sit down with Abraham, Isaac,
and Jacob, in the kingdom of heaven :" yea, the number of such
as eat of the Lamb's supper is without number. Apocal. vii. 9.
Fourthly, this supper is great in respect of place : for the finest
things are situate in highest places ; as for example, the earth as
grossest is put in the lowest room, the water above the earth, the
air above the water, the fire above the air, the spheres of heaven
above any of them, and yet the palace where this feast is kept is
above them all, in the heaven of heavens.
Every child of God at three sundry times hath three sundry
places of residence : the first is our mother's womb, the second
earth, and the third heaven. If we compare these three together
in time, bounds and beauty, we shall find the second doth not so
far excel the first as the third excels the second : in our first house
we remain ordinarily nine months ; in our second house some con-
tinue threescore and ten times twelve months ; but in our third
house we live forever, as being an " everlasting habitation." If
wo compare them in largeness, we shall find that as the belly of a
woman is but of narrow bounds in regard of this ample Universe,
so this is nothing in comparison of that high palace, being infinitely
greater than the whole firmament ; one star whereof is bigger than
the whole earth : if we compare them in beauty, the firmament,
which is the ceiling of our second house, beautified with sun, moon
and stars, and shining more gloriously than all the precious stones
in the world, shall be no other thing but the nether side of the
pavement of our third house.
If, then, the rule be true that four things especially perfect a
good feast, " Choice guests, chosen place, fixed time, and due pre-
paration," Varro ; assuredly this supper is very great, as being
ordained by the best feast-maker, and furnished with the best cheer,
in the best place, for the best company. I will end this meditation
with Augustine : "• Great, 0 Lord, is thy reward, for great things
do well become great persons ; as thou, then, art great, so thy feast
is great."
" And bade many.'' First, his special guests and peculiar people
of the Jews, inviting them, " at sundry times, and in divers man-
ners, in old time by the Prophets, in these last days by his Son."
But when they put off their calling, God caused his servants to turn
592 THE OFFICIAL CALENDAR OF THE CHURCn.
to the Gentiles. As soon as the bidden guests " all at once began
to make excuse," God commanded his inviters, the prophets and
the preachers, to " go into the streets, highways, and hedges, and
to compel all such as they met to come unto the feast ;'' that is,
(as Christ expounds himself)'^ when the Jews, the children of his
kingdom, were cast out, he called the Gentiles, dispersed over the
face of the world, from the east and west, to sit down with Abra-
ham, Isaac, and Jacob, in the kingdom of heaven : for God ''is no
accepter of persons, but in every nation he that feareth him and
worketh righteousness, is accepted with him : he will that all men
should be saved, and come unto the knowledge of the truth."
As God doth call many, so many ways ; inviting some gently,
compelling others more forcibly, not by fetters and fire, but by strong
reasons of powerful exhortations out of the Scripture : for lightnings
and thunderings proceeded out of his throne, as well as mild voices.
A. By the outward preaching of
He calleth us unto this great s^ t. ,, '. , . „■, .
c, 1 . • ° / ^. i>y the inward operation oi his
supper, as feolomon insinuates,< tt i r^ • •
' T, n I Holy Spirit,
especially tour ways : io t> -p . • i
•^ to. Jby manliest judgments.
4. By manifold benefits.
By these means he calleth us, as he did our forefathers hereto-
fore. The number of preachers amongst us is great, and his Spirit
dwelleth in us, his judgments upon our nations have been many, and
his mercies above all : and therefore let us not harden our heart,
but hear his voice, lest he swear in his wrath that we shall not
enter into his rest. I beseech you let us not while he calleth us
unto this great supper in season, and out of season, so friendly, so
freely, so frequently, make frivolous excuses, and say that we can-
not, or will not come : lest he protest in his "displeasure that we
shall not taste of his supper."
" They all at once began to make excuse." The way to heaven
is narrow, and few find it ; the gate straight, and few enter in :
many be called, but few come to this heavenly supper. Here then
if there were no more text in all the Bible, we may learn not to do
as the most, but to do as we must. It is better to have good com-
pany in heaven, than great company in hell : every man almost
afi"ects to be singular in his fashion, and singular in his faction also :
but if any will be singular indeed, let him be Christ's guest, let him
come to the supper of the Lamb. For many are bidden and most refuse
to come: the first saith, "1 have bought a farm." It is lawful to
THE SECOND SUNDAY AETER TRINITY. 593
purchase a farm, to buy bullocks, and to marry, but these things
hinder us in our coming to this feast, when we prefer them before
this feast ; as St. Paul expounds this parable notably : " Let such
as have wives, be as though they had no wives ; and they that buy,
as though they possessed not, and they that use this world, as though
they used it not.'' The first stop in our way to Christ is ambition.
"I have bought a farm, and I must needs go to see it." The second
is covetousness, " I have bought five yoke of oxen, and I go to prove
them." The third, pleasure, '■' I have married a wife, and therefore
cannot come." For all that is in the world, is lust of the flesh, lust
of the eyes, and pride of life. Lust of the flesh, " I have married
a wife :" lust of the eyes, " I have bought five yoke of oxen ;" pride
of life, " I have bought a farm."
Villa, bovos, uxor coenam clausere vocatis :
Mundus, cura, caro, coelum clausere renatis. — LudolpJi.
" The wife, tlie farm, the lowing kine
Detain full many a loit'ring guest.
From richer feast and better wine :
From heaven, and its delightful rest.
Men stay for earth, its cares, and fleshly lusts."
Here some note the proud man's absurd folly : for whereas he
should have first seen, and then bought his farm ; he first bought it,
and then desired to see it : indeed none are more blind than the
proud, who to satisfy their ambitious humour, forget often their
profit and case. The court is the sea wherein aspiring minds desire
to fish ; but what get they ? You demand, said that old courtier,
what I do in the court ? mine answer is, " I do nothing but undo
myself:" and I can say this of other suitors, "If ten be dispatched,
ninety be despited." It is worthily noted that ambition is charity's
ape : for as love giveth alms to the poor, so pride bribes to the rich ;
as love is patient for eternal things, so pride is patient for earthly
things : as love sufiereth long for verity, so pride sufi'ereth long for
vanity : in a word, as love, so pride, " believeth all things, hopeth
all things, endureth all things." Ambition is the proud man's rack
whereon he is tortured in the midst of his honour, as neglecting all
religion, acquaintance, mirth, ease, good fellowship : preferment in
the court, ofiices in the city, lordships in the country must be got,
uncouth, unknown, unseen: " I have bought a farm, and I must needs
0 to see it."
But his greatest fault was in losing an everlasting kingdom, not
for a popedom, or dukedom, or earldom, or for some great lordship,
but for a little land, a vile village. Without all question if the
594 THE OFFICIAL CALENDAR OF THE CHURCH.
proud man had tlioroughly considered, and known liis farm before
he bought it, he never would have purchased it at such a dear rate.
The covetous is such an arrant fool too, respecting his base cowherd
more than his soul's shepherd : and the voluptuous man is not a
whit wiser in forsaking eternal joj, for a short, but not real plea-
sure.
Of the Scriptures, wise doctrine :
He that hath an ear to hear,
let him hear while God calleth
to his supper on the table.
Of the Church, sacramental eu-
charist :
Of the devout conscience, spiri-
tual joy :
Of glory, immortal satisfaction.
Obey while God knocketh at thine heart by his Spirit, and speak-
eth unto thine ear by the preachers of his word, lest thy conscience
apply that to God which once Virgil of JEneas, crying after his lost
wife Creusa :
Nequicquam ingeminans ; Itcrumque, iterumque vocavi.
" I have called again and again, but to no purpose."
Lest one day Christ himself say to this nation, as he did hereto-
fore to Jerusalem : 0 England, England, how often would I have
gathered thy children together, as the hen gathereth her chickens
under her wings, and ye would not !
The Gospel and Epistle parallel excellently ; for we come to the
great supper commended in the one by faith, and love commanded
in the other.
0 Father of mercy, which art willing all men should be saved,
and come to thy great supper, exclude me not, I beseech thee, from
thy feast and favour ; but ever guide me with thy Spirit, in thy
ways unto thy kingdom, that I may shun daily more and more pride
of life, lust of the flesh, immoderate cares of the world and all things
else which hinder our coming to thee. Lord I am poor in merit,
but thou art rich in mercy ; feeble, but thou art my strength ; halt,
but thou canst direct my steps, and make me to tread in thy paths
uprightly : blind, but thou art the light of the world. Sweet Jesus,
draw me, that I may come to thee, and run after thee, that I may
taste in this life thy supper of grace, and be filled in the next with
thy supper of glory. Amen.
THE THIRD SUNDAY APTER TRINITY.
595
THE EPISTLE.
1 Peter v. 5. — " Submit yourselves every man one to another.''''
Saint Peter, I
in this Epistle,
doth exhort us
to sundry du-
ties, instruct-
ing us in our
carriage to-
ward
I God,
Satan, resisting him
in
,Men, " Submit yourselves every man one to another," &c., for God
resisteth the proud, and giveth grace to the humble." v. 5.
f " Humble yourselves under his mighty hand, that he may
exalt you when the time is come." v. 0.
" Cast all your care upon him, for he careth for you." v. 7.
Give him all honour ; " to him be glory and dominion
1^ forever and ever." Amen. v. 11.
' Sobriety : ] -rx o
Watchfulness : | ^'"'^ ^-
Faith : v. 9, " as being assured that the
God of all grace, which hath called
us unto his eternal glory by Christ
Jesus, shall his ownself (after that ye
have suffered a little affliction) make
you perfect, settle, strengthen and
stablish you." v. 10.
" Submit yourselves every man one to another.'' The eight
beatitudes mentioned, Matt, v., are like Jacob's ladder, reaching
from earth unto heaven : and the first step thereof is humility,
" Blessed are the poor in spirit.'' For as God hangeth the earth
upon nothing, that it might wholly depend upon him, even so doth
he found the world of his Christian Commonwealth upon nothing,
and this nothing is an humble despising and forsaking of all our
own abilities, and an only relying upon his Almighty power and
grace: submit yourselves therefore "ye younger,'' especially to
such as are elder in order, or in age. The deacon in obedience to
the priest, the priest to the bishop, and the bishop to Christ : and
so downward in humility : the prelate to the priest, the priest to
the people, being " ensamples to the flock, not lords over God's
heritage," 1 Pet. v. 3, every man serving one another in love. Gal.
V. 13.
"Knit yourselves together in lowliness of mind." In the vulgar
Latin, humilitatcm insinuate, that is, in sinu habete : cherish it in
your bosom, with love's heat, that it may be both hearty and ready
for use, when occasion is offered. The latter English Bibles inter-
pret iyxoix7td>ma9£, " deck yourselves inwardly with lowliness of
mind." For a fair woman hath not a better ornament than modesty,
nor a great man a more comely garment than humility. " Put on,
therefore, tender mercy, kindness, humbleness of mind, meekness,
long-suffering. Herewith adorn yourselves as with a " robe and a
crown."
The Church is a body knit together by every joint. It is very
596 THE OFFICIAL CALENDAR OF THE CHURCH.
fit, therefore, that wc should button fast and bind sure the garment
of meekness about every part. And the Church is an " army -with
banners," in battle array : we must therefore be knit together in
lowliness, every one observing one another in his rank, strictly :
for if any shall either out of fear play the coward, or out of ambi-
tion be too forward, and so disorder the fight, he doth open a gap
to the common enemy, " who goeth about as a roaring lion, seeking
whom he may devour." The forward in all battles, even by a cer-
tain pre-eminence in right of their manhood, belongeth unto the
Kentish men ; and our archbishop, under God and the king, is as
chief in the holy wars of our Church : his diocese, then, ought
above all others to be knit together in lowliness and love ; but if
the forward shall be backward, and the rearward, on the contrary,
prove too forward, and so we march out of order and rank, what
can we well expect but " fightings without and terrors within?"
{Within,
Around,
Opposed,
Beneath,
Above.
If we look into ourselves, our conscience will show that our sins
are for their number great, and for their nature grievous. If we
look round about us, one neighbour hath more wit, another more
credit, many more wealth, and all (for anything we can learn truly)
more worth : happily we may guess at some few follies in others,
but we certainly know many faults in ourselves. If we look what
is against us, " our adversary the devil as a roaring lion walketh
about seeking whom he may devour.'' If we look downward, we
behold our mother earth, as the womb from whence we came ; and
the tomb to which one day we must return again : ciim sis humil-
limus, cur non humillimus ? If we look upward, God in heaven
" resisteth the proud, and giveth grace to the humble ;" he resisted
proud Pharaoh, proud Haman, proud Ilcrod, the proud Pharisee,
thrusting proud Lucifer out of heaven, proud Adam out of Para-
dise, proud Saul out of his kingdom, proud Nebuchadnezzar out of
men's society to converse with beasts. On the contrary, he did
exalt Abraham, esteeming himself " but dust and ashes," Gen.
xviii. 27, to be «' the father of all that believe." Rom. iv. 11. He
did exalt humble David from the shepherd's crook to the king's
crown : he gave such grace to meek Daniel and Joseph, as that of
poor prisoners he made them companions of princes ; and he so
regarded the lowliness of the Virgin Mary that all generations
THE THIRD SUNDAY AFTER TRINITY. 597
account her blessed. It is recorded in Holy Writ, that the Lord
went by the prophet Elijah, " and a mighty strong -wind rent the
mountains and brake the rocks, before the Lord, but the Lord was
not in the wind ; and after the wind came an earthquake, but the
Lord was not in the earthquake ; and after the earthquake came
fire, but the Lord was not in the fire ; and after the fire came a
still and soft voice," and then the Lord spake to the prophet :
insinuating that God will not rest in a turbulent spirit, puffed up
with the wind of vain-glory ; nor in a choleric angry soul which is
ever in combustion and heat ; nor in an avaricious heart, buried in
furrows of earth and cares of the world ; but he will " dwell in a
contrite and humble spirit, taking up the simple out of the dust,
and lifting the poor out of the mire, palling down the mighty from
their seats, and exalting the lowly, resisting the proud, and giving
grace to the humble."
^'^ Submit yourselves, therefore, f Humbled, but not humble,
under the mighty hand of God." -:^ Humble, but not humbled.
There be some which are I Both humbled, and humble.
Pharaoh, Julian, Herod, were humbled under the Lord's almighty
hand ; but they were not in any submission humble. " Thou hast
stricken, 0 Lord, but they have not sorrowed, thou hast consumed
them, but they refused to receive correction." Some men, albeit
not humbled under affliction, are humble ; so we read that Gothfrey
of Bolion, being in the top of his honour, refused to be crowned at
Jerusalem with a crown of gold, because Christ his Master had
been crowned in that place with a crown of thorns. And Cyprian
writes of Celarinus and Aurelius, " They were as lowly in modesty
as they were exalted in glory ; and while none was higher, none
more humble than they." And Augustine acknowledged himself
to be the least, when as indeed he was the best bishop of his times :
" I am the least not only of apostles, but of all bishops." Others
are both humbled under God's hand, and humble. So David and
Paul, and the children of Israel ; in a word, all the sons of God :
" When he slew them, they sought him, and inquired after God
early." For the good, it is good to be in trouble, Ps. cxix. 71.
Afiliction is like the Red Sea ; wicked Egyptians are drowned in it,
but all Israelites are safe : " Crosses are bitter arrows shot from a
loving hand," and therefore let us submit ourselves under this hand
of God, who will (after we have suffered a little affliction) " exalt
us in the time to come ;" ivxo.i^z.-, in his due time, both in this world
and in the next : and therefore seeing times and seasons are in his
598 THE OFFICIAL CALENDAR OF THE CHURCH.
power only, " let us cast all our care upon him," and say with Eli,
" It is the Lord, let him do what scemeth him best ;" and with
Judus Macaheus, ^' as the will of God is in heaven, so be it ;" and
with Job, "let the Lord do that which is good in his eyes:" he
Avill in good time bind up the broken-hearted, appointing oil of joy
for mourning, and giving a garment of gladness for the spirit of
heaviness, exalting such as have submitted themselves under his
mighty hand.
" Cast all your care upon him." Christ in saying, "be not care-
ful for your life, what ye shall eat or what ye shall drink," con-
demns extraordinary diffidence, not ordinary providence : immoderate
carking, not a moderate care : for every man must labour in his
vocation, and provide for his own, namely, for them of his house-
hold, otherwise he denieth the faith, and is worse than an infidel.
An heathen man, only taught by the laws of nature, will take care
for his family ; much more ought Christians, instructed by the word
of God. If it be not lawful to care providently for to-morrow:
wherefore did Solomon send the sluggard to the pismire ? and com-
mend the good housewife ? " she scekcth wool and flax, and laboureth
cheerfully with her hands ; as the ships of merchants, she bringeth
her food from afar." Wherefore should the Scripture magnify
the wisdom of Joseph, in laying up corn for seven years to come.
AVhcrefore had Christ a bag and Benjamin a sack ?
Whereas, therefore, there is a threefold care, a care of spirit,
body, and curiosity.
The first is commanded, the second permitted, and only the last
forbidden ; as exceeding in measure, and preceding in place. For
first, we must seek the kingdom of God, and the righteousness
thereof, and then in their place provide for things of this world,
every man in his calling honestly, painfully, cheerfully, leaving the
success to God, and as it is in the text, " Casting all our care upon
him." See Thomas ii. 2oc. quoest. 47, art. 9, in fin. qusest. 54, art.
G, per totum. Melancthon, Marlorat. Maldonat. in Matth. vi. 25,
sed pr£Gcipue Lorin. in hunc loc. et com. act. cap. ii. vers. 29.
" Cast thy burden upon the Lord, and he shall nourish thee."
" For he careth for you." David saith, " I am poor and needy,
but the Lord careth for me." For how shall he (quoth Au. upon
that place) not care for thee now, who did care for thee being yet
unborn ? He is our Maker, and we are as clay in the potter's
hand. If then we fall from him at any time, we shall be dashed in
pieces as a potter's vessel : but if we be not wanting unto ourselves
and him, he Avill never be wanting unto us ; as the same Father in
the same place sweetly.
THE THIED SUXDAY AFTER TRINITY. 599
The Patriarch Jacob pondering in his mind God's exceeding
great care towards him in his pilgrimage, breaks forth into this
excellent confession : " I am not worthy of the least of all thy mer-
cies and all thy truth which thou hast showed unto thy servant ;
for with my staff came I over this Jordan, and now have I gotten
two bands." Even so many a poor scholar born in the North and in
the South too, may well say with holy Jacob, " I came to Cam-
bridge with my walking staff, only destitute of means and money ;
yet Almighty God hath so blessed me, that I now possess two
benefices, as a reward of my labour : and for further employment,
I am taken up out of the dust, and lifted out of the mire, to sit with
princes of the people." Psal. cxiii. 6, 7.
St. Augustine, thinking often of this argument, concludes in fine
with this heavenly meditation : '' 0 good God, thou dost so behold
my ways and my paths, and so watch and ward night and day for
my safety, like a continual Watchman, as though thou hadst forgot
all thine other creatures in Heaven and Earth, and hadst cast all
thy care upon me alone, having no care at all of the rest; for the
light of thine unchangeable sight neither increaseth, do thou see
but one, nor diminisheth, if thou behold things divers and infinite.
Thou seest all things as one thing, and one thing as all things, and
therefore thou being whole in all time, and without time, dost be-
hold me wholly together and always, even as if thou hadst nought
else to consider of: yea, so thou standest upon my guard, as though
thou wouldst forget all other things, and bend wholly to me alone :
for always thou showest thyself present, if thou find me ready to
receive thee : go where I will, thou wilt never forsake me, unless I
forsake thee first."
Here the Gospel and Epistle meet : for God so careth for us as
a good Shepherd, "which having an hundred sheep, if he lose one
of them, instantly leaveth ninety and nine in the wilderness, and
goeth after that which is lost until he find it : or as a woman having
ten groats (if she lose one) doth light a candle and sweep the house,
and seek diligently till she find it.
" Be sober and watch, for your adversary the devil." Concerning
our resisting of Satan and his malice, see Gospel Sun. i. and iii. in
Lent, Gospel on "Whitsunday, Epist. xxi. Sunday after Trinity.
Sit clypeus firmata fides, oratio telum,
Et gladius verbum, ca3tera Christus agat.
" Be faith tliy shield ; prayer thy dart ;
The word thy sword ; Christ will do the rest."
In this Gospel
observe three
points espe-
cially :
600 TUE OFFICIAL CALENDAR OF THE CHURCH.
THE GOSPEL.
Luke xv. i. — " Then o-esorted unto Jiim all the publicans and
sinners to hear him.^'
1. Resorting of sinners unto Christ, v. i.
2. The murmuring of the Pharisees against it, v. ii.
3. Christ's apology for it : intimating in two quick
parables, one of the lost sheep, another of the lost
\ groats, that he came into the world to seek and
save that which was lost ; and therefore convers-
ing with sinners, he did not (as the scribes im-
agined) infect himself, but affect their persons,
and effect their good.
" Then resorted unto him all the publicans and sinners." We
find in Holy Scripture, that "the Lord is far off from the wicked,"
and that " salvation is far from the ungodly, because their iniqui-
ties have separated between them and God, and have hid his face
that he will not hear them." How then I pray do sinners, or rather
how can sinners resort unto Christ ? answer is made by a distinc-
tion, impenitent, reckless, incorrigible sinners, heaping up wrath
against the day of wrath, every day pulling down greater damna-
tion upon their head, make walls of separation between themselves
and Christ ; but the contrite being sorrowful for that which is past,
and careful to prevent all occasion of sin to come, draw near to
God, and he doth draw near to them : he drew them first by grace,
then they ran after him by repentance. Cant. i. 3, ''Draw me,"
(saith the Church to Christ) "and we will run after thee:" "for
no man can come to me," (saith our Saviour) "except my Father
draw him."
In the coming then of ( 1. From whence they come.
sinners unto Christ, three < 2. Whither they go.
things are regardable : ^ 3. Upon what feet, and how.
They went from their sin to their Saviour, from the wolf to the
shepherd, from death unto life, from the paths of hell, in which are
found all sorts of darkness, namely, superior darkness, as wanting
beatifical vision : inferior darkness, hell being a bottomless pit ;
interior darkness, in the soul, which is the labyrinth of conscience,
for ungodly men arc wearied in the ways of destruction : exterior
darkness, as being full of ugly black sins ; out of this way, leading
THE THIRD SUNDAY AFTER TRINITY. 601
unto such uncomfortable darkness, these publicans and sinners
return to Christ, the light of the world, enlightening all such as sit
in darkness and in the shadow of death. He giveth us external
light, for his word is a lantern to our feet, Psal. cxix. 105, internal
light, leading us into all truth even with his own Spirit : eternal
light, for the saints in heaven shall shine as stars forever and ever,
Dan. xii. 3.
The feet on which all these come to I t-i • i
-/ Faith.
Christ is repentance, consisting in
[ Obedience.
First, a penitent must have sorrow, " Come unto me (saith Christ)
all ye that are weary and heavy laden, and I will ease you." The
proud sinner who doth not find his sin, the careless who doth not
feel his sin, is not entertained of Christ, only such are refreshed as
weigh the burden of their sins, and groan under the same : '•'• Come
all ye that are laden."
In this sorrow, lest a sinner despair, he must adjoin faith, appre-
hending the merits of Christ for the free pardon of all his sins. At
this time, and in this business he may not meddle too much with
the law, but account Moses ("as Luther boldly speaks) an excommu-
nicate person, and so cast his eyes upon Christ alone, being the
Lamb of God which taketh away the sins of the world.
Unto faith he must add obedience, that understanding how he is
delivered out of the hands of all his enemies, he may serve God in
holiness and righteousness all the days of his life. These virtues
appeared in these publicans : hearty sorrow, for that they turned
from their old course : true faith, in coming to Christ the Saviour
of the world : unfeigned obedience, so that they came nigh him and
heard him. If we shall be like these, Christ assuredly will ever be
like himself: when any shall prove such sinners, he will not fail to
be such a Saviour. When St. Basil asked Ephreem why he would
not be a priest, Ephreem answered him, because he was a great
sinner : unto whom St. Basil replied, "I would to God I were such
a sinner :" and so well were it for us, if we were such sinners as
these publicans ; otherwise this Gospel affords no comfort for us.
The text indeed saith, that there shall be joy in heaven over a sinner,
but it is over a sinner that repenteth, as Ludolphus doth aptly gloss
the place. Not "over one sinner, thinking of, or promising, or
teaching repentance," but "over one acting repentance." Christ
embraceth here sinners, but such as hear him, and come nigh him ;
erant appropinquantes, as it is in the vulgar Latin.
40
602 THE OFFICIAL CALENDAR OF THE CHURCH.
In matching cloth and horses, -vre say that such as are unlike,
come not near one to the other, albeit they be in the same place ;
but of things that are like, we say, that they come ni§h one another;
in like sort, this nearness is not in respect of place, for so the
most unrepentent "wretch is near God, according to that of David,
-'Whither shall I fly from thy presence ?" but this nearness is in
respect of grace, drawing near to God in quality, being " merciful,
as our Father in heaven is merciful, and perfect as he is perfect."
Again, these publicans came to Christ, not only to wonder at
him, or as the Pharisees here, to murmur against him and entrap
him, but with an honest heart to hear, that is, (according to the
Scripture phrase,) to obey him. A preacher offereth up his hearers
unto God, every parishioner therefore must examine himself, whether
his pastor have sacrificed him or not. If unclean persons, as the sow,
return to their mire, and drunkards, as the dog, return to their vomit,
they be not offered up unto the Lord, but are like the beast which
hath broken the rope, and will not be sacrificed. He that hath
ears to hear, let him hear. Let him resort unto the Church as the
publicans unto Christ, not to sleep, nor to carp, nor to gaze, but to
mark whatsoever is said out of God's holy word attentively, to lay
it up in his heart faithfully, to practice it in obedience fruitfully.
" The pharisees and scribes murmured." Murmuring is between
secret backbiting and open railing ; they could not utterly conceal
their hatred, and they durst not openly vent it ; they murmur
therefore. Now there be many causes of this murmuring : the first
is envy, by which a man, in creation little less than an angel, is in
this respect made a great deal worse than a devil ; for one devil
envieth not another, and yet the proud pharisees envy the poor
publicans in their coming to Christ. It is observed truly that we
may save ourselves from the liar by not speaking with him, and from
the proud by not accompanying him, and from the slothful by not
troubling him, and from the glutton by not eating with him, and from
the contentious by not disputing with him : but from the spiteful it
is not sufficient either to fly or flatter him, he cannot be well if an-
other be better; and therefore God, as it maybe seen, should wrong
him exceedingly to send him unto heaven, where one doth excel
another in gloary, and God above all ; he must be cast into the pit
of hell, where he may find no matter of envy, but all objects of
extreme misery.
The second cause was their intolerable pride, highly scorning the
publicans as dogs, insomuch as they would neither eat nor enter
into an house with them, as one notes wittily, " The devil being cast
THE THIRD SUNDAY AFTER TRINITY. 603
out of tlie Pharisees bj prayer and fasting, enters again at the
stately gate of pride and privy stairs of envy."
A third cause was their , preposterous zeal, making the command-
ments of God a cloak for their murmuring : for the law saith, an
Israelite may not converse with a Canaanite or wicked idolater ;
'* Thou shalt not make covenant with them, neither shall they dwell
in thy land, lest they make thee sin against me." They pretend
in deep hypocrisy, zeal to God, yet intend to slander his only begot-
ten Son, saying, "He receiveth sinners and eateth with them:"
insinuating to the common people, that Christ was such a one as
they were with whom he was conversant : I will therefore turn the
words of the poet Virgil upon them :
" quantum vertice ad auras
JEthcreas, tantum radice in tartara tendunt."
" The higher the branches, the deeper the roots ; his heavenly nature made
him care for the lowly."
The wicked "bend their tongues like their bows," and then they
" shoot at such as are true of heart, even mighty and sharp arrows ;"
and aptly doth the Scripture compare bitter words unto the winged
dart ; for as a war-arrow makes a double wound, one in piercing
the flesh, another in the pulling of it out ; even so scandalous im-
putations at the first hurt by the report, and then at the last, albeit
they be wiped out, leave still a scar. This made the Wise Man say,
that the slanderer is a terrible man in his country, or as Vatablus,
formidandus est in civitate sua vir linguax; "The loquacious man
is formidable in his state."
As in cases of mortality, one scabbed sheep infects a whole flock,
so in morality, "with the clean thou shalt be clean, and with the
froward thou shalt learn frowardness, a little leaven soureth a whole
lump :" yet Christ being the Sun of righteousness, could not be
corrupted in shining upon the dunghill of sin, but in accompanying
the bad he made them good, feeding them spiritually while they fed
him corporally. The pharisees' objection, " he receiveth sinners,"
is false, for he did not consent unto their sin, but correct it ; as then
an unbelieving wife is sanctified by dwelling with a believing hus-
band: so these sinners eating and conversing with Christ our
righteousness are made saints ; it is a good rule, keep company
with such as thou canst make better ; or as may make thee better.
"But he put forth this parable." Some divines attribute sever-
ally these three parables in this chapter, unto the three persons of
Holy Trinity, referring the parable of the lost sheep unto God the
604 THE OFFICIAL CALENDAR OF THE CHURCH.
Son, of the lost groat unto God the Holy Ghost, and of the lost
child to God the Father.
All refer the first parable to
Christ, which is the " Good
Shepherd," in whom our Evan- J *" . " "''""'' ^^c^^,.. w..
,/ , • 11 f ! it on his shoulders
gelist notes especiallj tour
things :
He seeks a lost sheep until he
finds it.
2. When he hath found it he layeth
3. He doth rejoice.
4. He brinffs it home.
/Life, " sought the lost sinner until he found him."
1 Death, " he laid him on his shoulders."
So Christ inliis.( Resurrection, " he rejoiced for him."
Ascension, he did open the doors of heaven and
bring him unto his own Father's house and home.
The fowler doth not affright the birds with any terrible noise, but
allures them into his gin with a sw^eet call.
Fistula dulce canit volucrem dum decipit auceps.
Almighty God in giving the law terrified the people with thunders
and lightnings: "Ephraim therefore fled aAvay like a bird;" but
our blessed Saviour in delivering the Gospel used an enticing voice,
" Come unto me all ye that are laden and I will ease you." Yet the
best trick the fowler hath, is to bring game to his snare by a stale or
coy duck ; so Christ, that he might the better call home sinners and
win men unto God, "appeared in the shape of a servant, and con-
versed with sinners ;" he being the Son of God became the Son of
man, that the sons of men might be made the sons of God. " He
did leave ninety and nine sheep in the wilderness, and went after
one that was lost until he found it ;" that is (as Origen, Ambrose,
Hilary, Chrysostom, Euthymius expound it) he did leave the angels,
and for us men and our salvation came down from heaven, and was
incarnate by the Holy Ghost. Others, as Jerome, epist. ad Dama-
sum, August, qusest. Evangel, 1. 2, c. 32, Theophylact. in loo.
Anselmus in Matt. 18, and most of our new writers, he did leave
the just, and sought after sinners only.
If we take the first exposition, it may be said that he did leave
the good angels in the mountain, that is, in heaven, as having no
need of repentance, the damned angels in the wilderness, that is,
in hell, as being incapable of grace. Now the reasons are manifold,
why Christ did seek lost Adam, rather than the lost angel : as first
the devil was the party seducing to sin, but Adam the party seduced :
" The angel therefore being more exalted in nature, was more
THE THIRD SUNDAY AFTER TRINITY. 605
damned in his fall ; but man more frail in nature, was more acces-
sible to pardon." Albin. Secondly, Satan instantly fell from
heaven as lightning, and was utterly lost, and therefore could not
be found again : but Adam had space and grace given him to
repent. Thirdly, all angels did not fall with Lucifer, and so none
were partakers of his punishment but such as had been partners in
his sin ; but in Adam all men were lost. Fourthly, man is God's
groat, bearing his superscription and image more fully than angels :
and therefore Christ leaving the devils in hell, and angels in heaven,
came into the world to redeem man out of the hands of all his ene-
mies. If we take the latter interpretation, Christ is said to leave the
just in an estate of grace, to seek and save the lost sinner ; or rather
he leaveth in the wilderness all such as hold themselves just, and
think they need no repentance, that is, the scribes and pharisees,
and embraceth all publicans and sinners, acknowledging themselves
to be sick, and that they need a physician : " for he came not to
call the righteous, but sinners to repentance," Matt. ix. 13.
Christ finding the lost sheep in his life, laid him on his shoulders
at his death, his ownself bare our sins in his body on the cross, that
we being delivered from sin should live to righteousness : saith
Ambrose, " the braces of the cross are the shoulders of Christ. I
have laid all the burden of my faults upon them, able to bear the
sins of the whole world : I will lie down and take my rest in the
boughs and bosom of that sweet tree." But how can this be con-
strued of the cross, seeing the text saith, he laid it " on his shoulders
with joy ?" Christ cried on the cross, " Behold, and see if ever
there be any sorrow like unto my sorrow." Christ himself doth
answer this objection, John x. 17, ''■' I lay down my life for my
sheep, no man taketh it from me, but I lay it down of myself."
And so Christ is said to lay the lost sheep on his shoulders joyfully,
for that he died willingly.
And as Christ died for the sins of the lost sheep, so he rose again
for his justification ; and then he rejoiced, saying, " peace be to
you;" but in his ascension, as soon as he came home, "he called
together his lovers and neighbours, saying unto them, rejoice with
me, for I have found my sheep which was lost ; and so there shall
be joy in heaven over one sinner that repenteth, more than over
ninety and nine just persons, which need no repentance.'' If we
construe this clause, "which need no repentance," of such as are
justified and stand in the state of grace, neither God, nor angels, nor
men esteem more a penitent sinner, than they do of them that con-
tinue just and godly : for the greatest measure of grace requireth
606 THE OFFICIAL CALENDAR OF THE CHURCH.
always the greatest measure of our love : but in this unexpected
alteration and happy change, there is a newer occasion of joy and
thanksgiving to God in another kind, than for the perseverance of
the just : as a captain for the present rejoiceth over one coward
stoutly charging upon his enemy, more than over ninety-nine tall
soldiers who never forsook the field : and as a ploughman in a sud-
den motion rejoiceth over one bad acre that brings him a good crop,
more than over all the rest of his land : or as Aquine, an hundred
marks bestowed upon a beggar, is a greater gift than if it had been
given unto a king. And thus (as Cyprian observed) Christ speak-
ing to man's capacity, showeth here that the conversion of every
sinner is exceeding acceptable to God.
But alas, " all we like sheep have gone astray," we have turned
every one to his own way from the paths of God ; all therefore need
Christ to fetch us home : " all need repentance, for there is none
righteous;" ovis ilia genere una est, non specie, saith Ambrose upon
the place : by this one sheep is meant all such as are saved by
Christ, it is one in kind, but not in particular ; for all " are one
body, but many members." I subscribe therefore to their judgment,
who by such as need no repentance, understand hypocritical justi-
ciaries, having such a high conceit of their own purity, that they
think they need not amendment : and so there is greater rejoicing
in heaven over one penitent sinner, than over many such impudent
sinners.
First, the glorious angels have joy, for that they see so good
fruit of their ministry. Secondly, for that their number is increased,
and so the more the merrier : again, the whole Trinity rejoiceth at
the conversion of a penitent, God the Father, Son, and Holy Ghost.
An earthly father hath joy vrhen his son is conceived, as Abra-
ham rejoiced at the conception of Isaac ; when he is born, so
Zacharias at the birth of St. John Baptist ; when he is grown up
and standcth at the table, Psalms cxxviii. 4. So God our heavenly
Father hath joy when a man is made his child, begotten and born
by the seed of his word, especially when he comes home to eat bread
at his table in his house.
God the Son likewise doth joy, first, in seeing such a good efi'ect
of his passion, implied in the parable of the lost sheep. Secondly,
for that his image decayed in man is restored fully, described in the
parable of the lost groat. Thirdly, for that his brother which was
lost is found again, declared in the parable of the lost child. Lastly,
God the Holy Ghost hath joy, for that the dens of Satan and in-
struments of sin, from one iniquity to another, are now become his
THE FOURTH SUNDAY AFTER TRINITY. 607
sanctified members, liis dwelling houses, his holy temples, 1 Cor.
vi. 19.
The Church of God on earth hath her part in this heavenly re-
joicing also: "Who is thy Father, who thy Shepherd, who thy
mother ? Is not God thy Father, Christ thy Shepherd, the Church
thy mother ? Christ who bore thy sins, carries thee in his bosom,
the Church seeks thee, the Father receives thee." Ambr.
f Simplicity.
Three things move men to compassion : < Propinquity.
( Necessity.
So these three move God to pity ; first, our simplicity, noted in
the parable of the lost sheep, which is a silly creature. Secondly,
our propinquity, signified in the parable of the lost groat, for a
Christian hath God's image, and bears Christ's name. Thirdly,
necessity, showed in the parable of the lost son : " How many hired
servants at my father's have bread enough, and I die for hunger?"
0 sweet Jesus, who didst leave the glorious angels in heaven, the
damned spirits in hell, the just men on earth, and camest into the
world to call sinners only to repentance ; seek me thy lost sheep,
save me thy lost son, that there maybe mirth on earth, and rejoicing
in heaven, over one sinner that repenteth, more than over ninety-
nine which need no repentance.
THE EPISTLE.
Rom. viii. 18. — '^^ I suppose that the afflictions of this life are not
ivorthy of the glory which shall he shoived iipon us."
Some things in the writings of St. Paul are hard to be under-
stood : this epistle, containing the chief mysteries of all divinity,
so difficult as any : this Scripture, more dark than other parts of
this epistle, whether we consider the matter or the words. It is a
tract of eternal glory which is not fully revealed unto us here, but
shall be showed upon us hereafter : and it hath a phrase or two not
used elsewhere throughout the whole Bible : but leaving curious and
critical annotations to such as like to read, (Aug. lib. qufest. 83,
qusest. 67, et lib. exposit. quarund. proposition, ex epist. ad Rom.
Amb. ep. xxi. 22. Jerome com. in loc. et epist. ad Auitam, tom. ii.
fol. 153. Calv. Institut. lib. ii. c. 1, § 5, et lib. iii. c. 25, § 2, Sixt.
608
THE OFFICIAL CALENDAR OP THE CHURCH.
Senen. Bibliotlicc. lib. vi. annot. 245 et 340. Theopliylact. CEcu-
men. Primasius, Anselme, Aquin. Cajetan. Erasmus, Peter Martyr
in loc.) I will, according to my accustomed brevity, select a few most
useful observations to strengthen us against unbelief and misbelief.
Our Apostle then in the text read, comforteth all such as are
under Christ's cross by three reasons especially :
f Who speaks, " I suppose.'
The first is taken
from the blessed end
of our afflictions and
happy catastrophe, v.
18, -wherein observe,
What is spoken, the afflictions
of this life are not -vrorthy of
the glory which shall be
showed vipon us : insinuat-
ing four excellencies in the
celestial reward.
f 1. Dignity, for that it is
a glory.
2. Eternity, not a present,
but a glory which shall
be.
3. Clarity, for that it shall
be showed.
celestial reward. 4. Verity, for that it shall
not only be revealed un-
to us, but also revealed
in us or showed upon us.
The second argument is from the communion of sufferers, "Every
creature fervently desireth and liopcth for our redemption, yea,
groaneth with us, and travaileth in pain together :" and therefore
let us not be discouraged in our affliction, having so great com-
pany :
Solameu miseris socios habuisse doloris.
" It is a solace to the miserable, to have company in sorrow."
The third argument is from the pattern and patience of the
blessed Apostles, and other dear children of God: "Not only the
creature, but also we which have the first fruits of the Spirit, mourn
in ourselves, and wait for the adoption of the children of God, even
the deliverance of our bodies:" and therefore having so good com-
pany let us choose rather to suffer adversity with the people of
God, than to enjoy the pleasures of sin for a season.
"I suppose." The Wise Man saith, " He that hath good experi-
ence can talk of wisdom." Paul, then, having tried both ; afflic-
tion, as being in labours more abundant, in stripes above measure,
in prison more plenteously, in death oft, in perils of waters, in
perils of robbers, in jeopardies of his own nation, in jeopardies
among the heathen, &c., and glory, being taken up into the third
heaven, and hearing words which cannot be spoken, which are not
possible for man to utter : I say, Paul, who suffered more present
affliction, and had seen more future glory than us all, out of his own
experience concludes, " I suppose :" the verb xoyi^o^a. doth import
thus much ; < after just reckoning this is the sum which I collect and
gather,' or, 'after long reasoning I thus positively determine,' so that
THE FOURTH SUNDAY AFTER TRINITY. 609
it is not only Paul's opinion, or mere conjecture, but, (as some
popish interpreters observe with us,) his certain kno^Yledge, " That
the passions of this life are not worthy the glorj which shall be
showed upon us."
The first excellency noted in our felicity which in the Avorld to
come shall be revealed, is, that it is a glory : the very name
whereof is acceptable, for what would not a heathen man do to win
glory ? Q. Mutius Scevola burnt his own hand for striking amiss :
Curtius, in glittering armour and well mounted on his horse, cast
himself into a gulf to deliver his country from the plague : Brutus
also, being ambitious of honour, to preserve the liberties of his
native soil, neglected the lives of his own sons.
If infidels endure so much afiliction only for a puff of a little
vain-glory, what ought a Christian to suffer for a far more excellent
and eternal weight of true glory ? The Burgesses of Jerusalem
above be not of base lineage, but truly noble ; for by their second
birth all of them are the sons of God, and brothers of the Lord
Jesus. The citizens of Tyrus are described by the Prophet Esay
to have been companions unto princes ; but in that heavenly Jeru-
salem every citizen is a crowned king, and none but kings are free-
men of that incorporation, knit among themselves by the bond of
one spirit into such an holy communion, as that every one of them
accounteth the glory of his brother an increase of his own glory :
for it is not in heaven as upon earth ; here the joy of one doth
occasion oft sorrow to another ; here the light of the sun doth
darken the moon, and the light of the moon doth obscure the lustre
of the stars, here when half the earth is illuminated, all the rest
is in darkness : but in heaven albeit there is one glory of the
sun, and another glory of the moon, and another glory of the stars,
one star differing from another in glory : yet the light of the one
doth augment the light of another, the glory of one shall be the
glory of all.
2. This glory is not now, but shall be : noting a secret opposi-
tion between the present troubles of this life, which are but for a
now, and the future joys of the next, which endure forever ; our
light affliction, which is but for a moment, causeth unto us a far
more excellent and eternal weighc of glory, 2 Cor. iv. 17. And as
the cross which is now come short of that crown which shall be,
both in weight and eternity : so the pleasures of sin, continuing
but for a season, are not of any worth to be compared with that
infinite weight of eternal WTath due to them. As the seven years
of famine in Egypt did eat up the former seven years of plenty, so
610 THE OFFICIAL CALENDAR OF THE CHURCH.
sliall the endless pains of tlie reprobate make all their former plea-
sure to be forgotten; the day will come wherein thej will say, '' we
have no pleasure in them," Eccl. xii. i.
3. We note the clarity of this glory, for that it shall be revealed
or showed upon us : it was from everlasting prepared for us, but it
is not as yet possessed of us, indeed, *^ we are now the sons of God,
but yet it doth not appear what we shall be, for our life is hid with
Christ in God, but when Christ, who is our life, shall appear, then shall
we also appear with him in glory." Then the'reprobate shall change
their mind and sigh for grief, and say, this is he whom we sometime
had in derision, and in a parable of reproach ; we fools thought his
life madness, and his end without honor, but now is he counted
among the children of God, and his portion is among the saints.
Eternal happiness is granted in our election, promised^ in our
vocation, confirmed in our justification, but not thoroughly possessed
until our glorification : for " while we are strangers in the body,
we are absent from the Lord :" saith Augustine, " Seek not that in
the way which is reserved for thee till thou come to thy country."
'' There is a time to weep, and a time to laugh;" here the time is
to weep, " for in the world ye shall have afiliction :" hereafter our
mourning shall be turned into mirth, Joh. xvi. 20, '• for they that
sow in tears shall reap in joy." Let us, therefore, possess our souls
in patience, rejoicing in the Lord always, and again, I say, rejoic-
ing. 0 taste and see (saith David) how gracious the Lord is, blessed
is the man that trusteth in him. If thou wilt draw me {quoth the
Church unto Christ) we will run after thee, we will rejoice and be
glad in thee. " If thou, Lord, be so good to such as seek thee,
what wilt thou be to such as find thee ?" Bern. ; for we may be well
assured that the first fruits of the Spirit and earnest of our hea-
venly inheritance, wherein our greatest comfort consists in this life,
shall appear as nothing, when that infinite mass of glory shall be
broken up and communicated unto us, according to that of our
apostle, " When that which is perfect is come, then that which is
imperfect shall be done away."
Lastly. Divines observe the verity or solidity of this glory, for
that it shall be showed upon us ; or as others read, in us. Here,
then, is a remarkable difference between the glory of a Christian
and the glory of a worldling: "the king's daughter is all glorious
within," but the worldling is all glorious without. Now the philo-
sopher hath taught truly, that civil honour is not in the power of
the person honoured, but in the person honouring : and therefore
the worldling's glory, depending upon the breath of vain men, and
THE rOURTn SUNDAY AFTER TRINITY. 611
possession of vain matters, is altogether uncertain : but the Chris-
tian's glory, which is "within, cannot be taken from him.
First, this doctrine concerning our glory to come, confutes evi-
dently the Popish opinion of merit ; for there must be an equal
proportion between the labour and the reward, where the labour
deserveth the reward : but there is a great disproportion here
between our present affliction and future glory, not only cognitione,
sed conditione : the reward infinitely surpassing the work both in
truth and in time. Therefore no passion or action can be worthy
of the glory which shall be showed upon us : as the Rhemists,
according to the vulgar Latin, " the passions of this time are not con-
dign to the glory to come." For although a man could serve God
most fervently for the space of a thousand years, and suffer, if it
were possible, ten thousand deaths even for Christ's sake, yet he
should not deserve to live one half day in the courts of heaven, as
their own Anselmus ingenuously.
This collection I find in the Commentaries of the most ancient
fathers, as also stoutly maintained in our new writers : see Gospel
for Septuagesima Sunday, Fulk in loc. and defence of English
translation against Martin, c. 9, from the first to the seventh sec-
tion : Doctor Abbot against Bishop, tit. Merit, page 667. Doctor
Morton's Appeal, lib. 2. cap. 11. § 5.
Secondly, this overthroweth Epicurus, denying God's providence,
because the wicked surfeit in pleasure, while the godly suffer in
pain : for there is another reckoning in another life, where the
mirth of the one shall be turned into mourning, and the grief of
the other into glory.
Thirdly, the meditation of our felicity to come should thrust out
of our unbelieving hearts all doubtful and all carnal conceits of
heaven ; it is a glory, not hidden as in this life, but revealed, and
so revealed as that it is not only without us, or upon us, but revealed
in us, and that not for a now, but forever.
Lastly, this should incite men under the cross to run with patience
the race that is set before them, as being assured that their reward
in heaven is a life, and such a life as is eternal ; a glory, and such
a glory as is a crown of glory ; a kingdom, and such a kingdom as
cannot be shaken; it is an inheritance, and such an inheritance
which is immortal and fades not away. Tell, 0 man, what thou
most desirest ? Is there anything thou lovest better than life ? Is
there any better life than a life of glory ? Is there is any greater
glory than the kingdom of glory ? Is there any surer kingdom than
that which is thine by the right of an immortal and permanent
612
THE OFFICIAL CALENDAR OF THE CHURCH.
inheritance ? Yet all these things arc provided and reserved for
them -who patiently suffer with the Lord Jesus.
Preached in Ilolyngborne, Jan. 15, anno IGIO, at the funeral
of Sir Martin Barnham, knight, Avho was in his time the diamond
of his family, the oracle of his acquaintance, Romney Marches' eye,
the glory of his parish ; and star of those parts. Upon whom
Almighty God, infinitely rich in mercy, bestowed in the gifts of
the world, '■'• good measure ;" in the gifts of nature, " pressed
down;" in the gifts of grace, "shaken together;" in the gifts of
glory, now "running over."
Concerning the two subsequent arguments, if I have spoken
already the truth, and enough, embrace it ; if nor, I pray thee draw
me with good reasons, and I will run after thee further^ as August.
in the like case. But in the meanwhile I will accuse myself with
Origen : '"'I thank God, that I am not ignorant of my own ignor-
ance;" yet excuse myself with the poet Virgil, " I do not suppose
that everything has been compassed in my verses."
THE GOSPEL.
Luke vi. oG. — "^e yc merciful^ as your Father also is merci-
ful," ^j-c.
Christ's excellent sermon preached in the champion of the Mount
unto his newly chosen apostles, hath two principal parts, one con-
cerning the Gospel, another expounding the law. This, our text,
is parcel of the second part, to wit, an abridgment of all his long
discourse touchinn; love :
Prccopt, "Eeye
merciful" in
Wherein ho doth ex-
hort all his followers
un to m e r c 1 f u 1 1 1 C'jj s , Ijy
Abstaining from
injury,
Judge not, condemn
not, amplified, vcr.
41,42.
f Forgiving, ver. 37.
[Doing good, \ Giving, ver. 38.
f Understanding, a perfect master,
I and not a blind leader of the
Pattern, " as your Fa- J blind, ver. 39, 40.
tlicr is merciful," in | Affection, ever ready to give and
forgive, kind unto the un-
kind.
Promise, " «Tudgc not, and ye shall not be judged ; ccnderan
not, and ye shall not be condemned ; forgive, and ye
shall be forgiven ; give, and it shall be given unto you :"
recompensing every point of our mercy with a greater
portion of his grace.
THE FOURTH SUNDAY AFTER TRINITY. 613
^' Be ye merciful." He saith, estote non fingite, not only seem,
but show yourselves merciful in deed and in truth, as St. John ex-
pounds his Master, 1 Epistle, chapter iii. verse 18. The Romans
usually painted friendship with her hand on her heart, signifying
that a true friend should have nothing in the circumference of his
lips, which at the first came not from the centre of his love : saluting,
judging, giving, forgiving from the heart.
Again, Christ's estate makes against apish courtiers, as being
more curious to salute than careful to salve their brethren. That
old fashion of saluting hand in hand is left, and now embracing
one another we cast arms in arms ; but (as one well observed) " an
handful of that old friendship is better than an armful of the new
courtesy." This fault heretofore was upon the point a courtier
only, but now citizens and countrymen too can " speak friendly,
imagining mischief in their heart." Howsoever, they seem to be
like Plato, who was accounted an honey mouth, or Bern, so called,
as if bona nardus : as sweet as spikenard ; or Theophrastus, so
termed for his heavenly language : yet if you Avill examine their
actions, you shall find them as faithless as Peter, denying their
Master, as treacherous as Judas, betraying their Lord, as cruel as
Doeg, slaying their priests, as malicious as Cain, killing their
brother, as unnatural as Nero, murdering their mother : " Their
tongues are dipped in honey, their speech in milk ; their hearts are
spotted with poison and bitterness." Plautus. So that we may con-
clude with Bern., " the dangerous days foretold by Christ, wherein
our charity should wax cold, are not instant only, but extant."
" As your Father is merciful." Adam, aspiring to be like God
in knowledge, was cast out of Paradise : Lucifer, aspiring to be
like God in majesty, was cast out of heaven ; but by coveting to be
like God in goodness and love, neither man nor angel ever did nor
shall transgress. "As," in the text, is a note of quality, not equa-
lity ; we cannot equal God in love ; for, alas ! all our mercifulness
is faint and finite, whereas his mercy towards us is full and infinite :
yet we must be " followers of God as dear children," imitating his
example so fast as we can, and so far as we may ; loving one an-
other as Christ loved us, as for the manner, albeit Aye cannot for
the measure. See Epistle, third Sunday in Lent.
Skillful in directing, being a perfect master.
Pitiful in correcting, not breaking the bruised reed,
Now God is ■{ nor quenching the smoking flax.
j Bountiful in providing, giving to all bread, and
(^ breath, and all things.
614 THE OFFICIAL CALENDAR OF THE CHURCH.
According to tliis copy wc must draw tlie lines of our life, not
judging any but in long suffering and doctrine, doing good unto all,
especially to such as are of the household of faith : in giving we
must be so merciful as Christ, who laid down his life for us : in
forgiving ready to pardon every man, even as God for Christ's sake
forgave us, Ephes. iv. 32.
Judge not. He doth not hero simply forbid to judge, but rather
instruct how to judge. He doth not infringe the public judging of
the pastor, or prince ; not of the pastor, for his Apostle Paul, in his
name, did excommunicate an incestuous Corinthian, and it was his
own canon elsewhere, "tell it to the Church," Matt, xviii. 17, and
as for the civil magistrate's authority to judge, God commanded
Moses to provide men of courage, fearing God, and hating covetous-
ness, and to place them rulers and judges over his people : strictly
charging all men under the Gospel also, to submit themselves unto
superior powers. Neither doth he condemn private judging of our-
selves and others upon sufficient ground : not of ourselves, for every
man must examine himself, saith Paul ; and therefore, whereas our
blessed Saviour hero, "Judge not, and ye shall not be judged :" he
not confounding, but expounding his master : " If v/e would judge
ourselves, we should not be judged." It is lawful also to pass our
judgment of others in some matters, and at some time ; for if a
brother offend thee, saith Christ, " tell him his fault between thee
and him alone ;" if he will neither hear thee nor the Church, hold
him as an heathen man and a publican. The sins of some men (as
Paul speaks) are open beforehand, and go before unto judgment :
and therefore knowing such by their fruits, it is lawful to judge and
condemn them too, saying, that a rank atheist, obstinately dying
an atheist, is damned. If any matter appear so manifestly, " woe
to them that speak good of evil, and evil of good, which put dark-
ness for light, and light for darkness, that put bitter for sweet, and
sweet for sour."
Our Saviour's meaning, then, is not (as interpreters generally
note) to forbid all kinds of judging, but only rash and uncharitable
censuring of our brethren : it is our part to commend in another
everything which is apparent good, and to make the best of any-
thing which is doubtful : as Christ construeth himself, we may not
be curious in observing, nor critical in condemning a mote in
another's eye, not seeing the beam that is in our own eye : we may
not be forward to find peccadillos in others, overseeing gross faults
in ourselves. " Hypocrite, cast out first the beam that is in thine
THE FOURTH SUNDAY AFTER TRINITY. 615
own eye, tlien slialt thou see perfectly to pull out the mote that is
in thy brother's eye."
" Condemn not." If we judge rashly, let us not proceed to con-
demn uncharitably : for he that seemeth in our eye reprobate, may
be just before God ; or if to-day bad, he may to-morrow be better,
and therefore let us not judge, much less condemn, before the time.
St. Augustine hath well observed, that rash judgment consists in
two things especially, to wit, in condemning a man, and in con-
demning his meaning ; as for example, thy neighbour is bountiful
in relieving the poor : thou seest his maundy, but thou knowest not
his mind, and therefore condemn not his meaning : if afterward it
be made manifest unto thee, that he bestowed his alms not out of
true charity, but out of vain-glory ; yet condemn not utterly the
man, he may live long, and love better. " We should not condemn
things, the intention of which we know not ; nor so reprehend them,
when known, as to discourage a healthy reform. Here then the
Gospel is expounded in the Epistle, "judge not, condemn not," saith
Christ in the one ; because it doth not appear who be the sons of
God in this life, saith Paul in the other.
" Forgive, and it shall be forgiven ; give, and it shall be given
unto you." Our justification before God is not by these good
works, as the papists ordinarily note ; but only by faith in Christ,
as the Scripture teacheth elsewhere : yet because justifying faith is
operative, working through love. Gal. v. 6, this giving and forgiving
are signs and seals of our faith ; hereby we make our calling and
election sure, knowing that we are translated from death unto life,
because we love the brethren, 1 Joh. iii. 14. See Epistle Second
Sunday after Trinity, and the Gospel on All Saints' day.
' Debtor, for man offending us is our mate, but
God whom we trespass is our Maker.
Debt, our neighbor's debt unto us is but an
. ^ f. I hundred pence, but our debt to God is ten
° ^ I thousand talents, as Christ in the parable,
I Matth. xviii. 24, 28.
Now, then, if a debtor owing thee but an hundred pounds, and
having a bond of thine in his hands of a thousand, should out of his
love say, forgive me the lesser debt, and I will forgive you the
greater sum, thou wouldst entertain his kind offer greedily : yet
such is the case between God and thee, forgive but a penny, and
you shall be forgiven a pound ; forgive but an hundred, and you
The mercifulness
of God in forgiving^
616 THE ornciAL calendar of the cnuRcn.
shall be forgiven a thousand : forgive but a mote, forgive but a
mite, and God Avill forgive thee a mass, yea, a mine,
** Good measure, and pressed doAvn, and shaken together, and
runnin<T over." He that seeketh good things getteth favour, but
he that seeketh evil it shall come unto him : all men for the most
part love the merciful, and loath the miser : but albeit inconstant
men oft prove ungrateful, rewarding evil for good. Almighty God
is ever so good as his word, yea, better than his promise, giving to
such as give " an hundred fold now at this present, and in the world
to come eternal life." They that sow sparingly, shall reap also
sparingly ; but they that sow liberally shall reap liberally, 2 Cor.
ix. 6 ; Pro. 11, 24, 28, 27 ; Dcut. xxiv. 19. In a word, God givcth
us good measure, in the gifts of the world ; making our garners
full and plenteous with all manner of store ; pressed down in the
gifts of nature : giving us health and strength of body, teaching
our hands to war and our fingers to fight, making our feet like
hart's feet, and our arms able to break a bow of steel : shaken
together in the gifts of grace ; running over in the gifts of glory :
for all that we can give or forgive to men, is not worthy of the
glory which shall be bestowed upon us ; and here the Gospel and
Epistle meet again.
The Lord of his infinite goodness increase and multiply upon us
his mercy : that he being our rule and guide, we may so respect his
holy word, and expect his heavenly reward, that passing through
things temporal, we lose not finally the things eternal. Amen.
THE EPISTLE.
1 Pet. iii. 8. — " Be ye all of one mind, and one heart, ^-c."
The Ptoman Missal addcth here the words in oratione : but as
their own Jesuit Lorin. censureth aptly, " we may not alter the
text to fit our turn." The vulgar Latin hath in fide : whereupon
Aquine. Lyranus, Hugo, Carthusianus, and many more popish
interpreters have construed this of faith : as far from the matter as
the blind man's arrow from the mark. The Church of England
translates according to the Avord original in conclusion, or finally ;
so the most accurate papists : Emmanuel Sa reads, " denique ;"
Cajetan and Lorinus "in fine;" Vatablus ^'in summa." The
All which he doth
enforce by two prin-
cipal arguments espe-
cially ; from our
THE FIFTH SUNDAY AFTER TRINITY. 617
Rliemists according with them all ; in fine, all of one mind. For St.
Peter having delivered many precepts appertaining to many par-
ticular persons, in the former part of this chapter, he cometh in our
text to set down general rules, as a sum of all sums in gross be-
longing to all men, in all matters :
C Do good, "be ye all of one mind," &c.
Instructing us how to < Suffer evil, " not rendering evil for evil,
{ or rebuke for rebuke."
1. Calling, verse 9, " knowing that ye are thereunto
called, even that ye should be heirs of the blessing."
f Eternal, " he that doth long after life, and loveth
to see good days, let him refrain his tongue
from evil," verse 10, 11.
r, p Internal, " the eyes of the Lord are over the
I ^'r . ' { righteous," verse 12, " and therefore be not
l^ ' afraid nor troubled, but sanctify the Lord
God in your heart," verses 14, 15.
External, "who is he that will harm you, if
i_ you follow that which is good? " verse 13.
" Be ye all of one mind and of one heart." Concerning unani-
mity, see Epistle first Sunday in Lent, and Epistle on Whitsunday :
concerning brotherly love, see Epistle third Sunday after Easter :
concerning pity, Epistle second Sunday after Epiphany, and Epistle
second after Trinity : concerning meekness. Epistle third Sunday
after Trinity. Only note by the way, that in this excellent cata-
logue meekness is the last, and unanimity the first virtue ; for with-
out love we could not have the rest, and without humility we cannot
keep the rest.
"Not rendering evil for evil, or rebuke for rebuke." In deed,
not evil for evil : in word, not rebuke for rebuke ; for as Royard
doth gloss the text : " It is the part of a man to render good for
good, it is the part of a beast to render evil for evil, it is the part
of a devil to render evil for good, but it is the part of God's child
to render good for evil." See Epistle third Sunday after Epiphany.
" But contrariwise bless, knowing that ye are thereunto called,
even that ye should be heirs of the blessing." The Father of Mer-
cies has blessed us with all spiritual blessings in heavenly things :
he called us to this blessing in our election from all eternity,
Matth. XXV. 34. "' Come ye blessed of my Father, inherit ye the
kingdom prepared for you from the foundations of the world : " and
he calleth us every day to this blessing by the Gospel of Christ,
"in whom all the nations of the world are blessed." He blessed us
when we did curse him, and therefore let us, imitating his example,
bless those that curse us, that we may be the children of our Father
41
618 THE OFFICIAL CALENDAR OF THE CHURCH.
in heaven, suffering Iiis sun to shine upon the good and evil, and
his rain to fall upon the just and unjust. This is our calling, and
every man ought, saith Paul, ahide in that vocation wherein he was
called : a Christian in this case must say to the sons of Belial, as
Balaam once to the servants of Balaak, if Satan would give me an
house full of silver and gold, or as he vainly promised Christ, if
he would and could give me all the kingdoms of the world, I can-
not go beyond the word of the Lord my God to do less or more ;
seeing his will is that I should bless, I may not render evil for
evil, or rebuke for rebuke.
"For he that doth long after life and loveth to see good days."
The doctors usually construe this of eternal life; for the present is
not indeed a life, but rather a death, in which are not good, but
evil days ; according to that of the Patriarch Jacob, " Few and
evil have the days of my life been." So St. Paul, Eph. v. 16,
"Redeem the time, for the days are evil:" and so St. August, in
Psa. xxxiii., "In the world the day is always evil ; but in God, always
good." Yea, but some will object, heavenly Jerusalem hath no
need of the sun, neither of the moon to shine upon it, for Christ
the Sun of Righteousness is the light of it ; how then are days in
the world to come ? Answer may be, that our Apostle speaks in the
plural, insinuating the great light and eternity which the saints
have, for "the just shall shine as the stars forever and ever." Here
we live but a short day, "give us this day our daily bread;'' but
hereafter in the world to come we shall have days, and those good
days, and great days, even such as shall have no night. Or haply
St. Peter here spoke plurally, to signify that the Father of lights
hath two days, one of grace, another of glory. Thou canst enjoy
neither, except thou refrain thy tongue from evil, and thy lips that
they speak no guile.
Others refer this to the civil life ; for, if a man seek evil, it shall
come to him : ho that will not abstain from injuring others, shall
be paid home again the same measure. Dost thou desire to see
good days, and to lead in this present world a peaceable life, full
of comfort to thy friends, and content to thyself? be not a busy
bishop in another man's diocese, but study to be quiet and to meddle
with thine own business; " Refrain thy tongue from evil, and thy
lips that they speak no guile ; eschew evil and do good, seek peace
and ensue it."
"Let him refrain his tongue from evil." If thou dost love to
see good days, perform good duties ; in word, refrain thy tongue ;
in deed, eschew evil, and do good; in thought, seek peace and
THE FIFTH SUNDAY AFTEE, TRINITY. 619
ensue it. Refrain tliy tongue from all evil speaking in general,
and thy lips that they speak no guile ; in particular, restrain thy
tongue from slandering thy neighbour behind his back, and thy
lips from flattering him before his face. Thy tongue (saith Aquine)
from open evil, and thy lips from secret hurt. This lesson is hard,
for the tongue is an unruly evil, full of deadly poison ; it must be
kept with a watch, and with a bridle, yea with doors and bars.
It is recorded in EcclesiasticaJ history, that the Reverend Her-
mit Pambo, being ignorant himself, desired another to teach hira
a Psalm : who, hearing the first verse of the 39th Psalm, " I said I
"will take heed to my ways, that I offend not in my tongue ; " would
not suffer his tutor to proceed unto the second verse, for (saith he)
the first lesson is enough : and excusing himself for not resorting
unto his schoolmaster in three months after, he confessed inge-
nuously, that as yet he had notl earned well his first lecture ; yea,
forty-nine years after, being asked of the same matter, his answer
Avas still the same, that as yet he had not fully kept this one lesson,
which is our lesson here, " refrain thy tongue," &c.
"Let him eschew evil and do good." An abridgment of the
law, whose negative part forbids all evil, and affirmative commands
all that is good. Now, saith St. James, he that faileth in one point,
is guilty of all ; and therefore we must not only decline that which
is bad, but also cleave to that which is good : ceasing to do evil,
learning to do well ; hating evil, loving justice ; destroying vice,
planting virtue. "The tree that bringeth not forth good fruit, is
hewn down and cast into the fire ;" leaves are not sufficient, it must
not keep the ground barren. Luke xiii. 7. The slothful and un-
profitable servant, hiding his master's talent in the earth, haply did
eschew evil, and yet he was cast into utter darkness for that he
did no good; for good is not defective, but effective; neither does
it consist in not hindering, but in helping.
" Let him seek peace and ensue it." Inquirat, ^. e. intus qucerat:
let him earnestly seek it with all his heart, peace with God, which
passeth all understanding ; and peace with men, if it be possible
with all men. " Let him affectionately seek it, and effectually fol-
low it," Aquin. ; if thou see it going away, run after it, pursue it
with eagerness, using all means possible, that it depart not from
thee ; ensue it, until thou canst enjoy it.
" For the eyes of the Lord are over the righteous." And there-
fore seeing the God of consolation is ever ready to confound our
enemies, and comfort us in extremity, " Be not afraid of any terror
of them, neither be ye troubled, but sanctify the Lord God in your
620
THE OFFICIAL CALENDAR OF THE CHURCH.
heart." In doing good there is a great labour, yet a greater reward :
"to be what martyrs were, what Apostles were, what Christ was."
Jerome.
" Who is he that will harm you, if you follow that which is
good?" For "when the ways of a man please the Lord, he will
make his enemies at peace with him," or if we converse with such
as will not have peace ; yet happy are you when any trouble hap-
peneth unto you for righteousness ^ake ; your temporal harm shall
occasion an eternal good, for great is your reward in heaven ; or
as Augustine most divinely, " Thy enemy increases his depravity
on earth, thou thy gain in heaven."
THE GOSPEL.
Luke v. 1. — "7i5 came to pass that (ivJien the j^^ople pressed upon
Mm to hear the zvord of God) he stood hy the Lake of Crene-
zareth," ^c.
In this Gospel ^
observe the
' they pressed
note
Carefulness ■
of Christ in ^
teaching,
'' Zealousness of the people in hearing, verse 1.
upon him to hear the word of God."
C Time, when peo-
r Circum- pie pressed.
Affirming the j stances \ Place, on the wa-
truth in his \ of i ter in a ship,
word, wherein | L Gesture, he said.
Substance, he taught the
L people.
1. Christ's command, "launch
out into the deep," &c. ver. 4.
2. Peter's obedience, " Master,
we have laboured all night,
and have taken nothing, ne-
vertheless at thy command."
&c. verse 5.
3. The fishers agreeing, "they
beckoned to their fellows,"
&c. verse 7.
4. The miracle, " they enclosed
a great multitude of fishes,"
ver. G.
5. The consequence of the mir-
acle, " when Simon Peter
saw this, he fell down at Je-
sus' knees, saying. Lord, go
from me, for I am a sinful
man," &c. ver. 8, 9, 10, 11.
"When the people pressed upon him." Our blessed Saviour
drew men unto him in such sort, that neither his majesty, nor their
Confirming
the same with
a wonder, a-
bout which
five points are
regardable :
THE FIFTH SUNDAY AFTER TRINITY. 621
misery, neither hunger, nor night, nor strangeness of place^ nor
straitness of passage could keep them from him. " They force
rather than ask, and do not expect relief through the grace of
humility, but through the grievance of importunity;" as St. Ambr.
doth gloss this text : They came to Christ, and coming they pressed
upon him ; and they pressed to hear, and to hear the word of God.
Whose zealous diligence condemns exceedingly the want of devotion
in many people, who, being crop-sick, do not hunger after the
righteousness of God's kingdom, nor thirst after the water of life ;
but loath the Gospel of Christ, even that heavenly manna, which
is the spiritual food of their souls. When the people pressed,
Christ preached. Hereby directing us to strike with the hammer
of his word while the zeal of our hearers is hot, being instant in
season and out of season.
"And he entered into one of the ships which pertained to Simon.''
It is a very common note, that Simon's ship is a type of the church
militant, floating on the waves of this troublesome world. The poli-
ticians accuse it of folly, the superstitious of heresy, the schismatical
of idolatry, the Jews jest at it, the separatists run out of it, the
Turks despise it. In this ship Christ is tossed, but the people stand
on the shore. The pastor is exposed to greater peril than his
parishioners, if any tempest arise. Literally : Christ taught in the
wilderness, in the city, sometime conferring with one, sometime
instructing multitudes in the synagogue, in the streets, on the land,
on the water ; in every place where he came it was his meat and his
drink to do the will of his Father, and therefore being here pressed
upon, and oppressed with troups of auditors, he makes a ship his
pulpit, that he might with greater convenience teach them. Every
man therefore must labour in his several vocation and office to fol-
low Christ's example, doing so much good as he can at all times
and in all places.
" And prayed him that he would thrust out a little from the
land." He did entreat who might have commanded : hereby show-
ing his meekness ; as also that " his yoke is easy, and his burden
light ;" and lastly, that no service is acceptable to God, except it
be done with our heart and goodwill cheerfully, Pro. xxiii. 27.
"He sat down." This gesture showeth his majesty, teaching as
one that hath authority, Mar. i. 22, as also that his words are set-
tled and sure, like to Mount Sion, which cannot be removed: Heaven
and earth shall pass away, (quoth he) but my words shall not pass
away." Mat. xxiv. 35.
" And taught the people." First he taught men, and then caught
622 THE OFFICIAL CALENDAR OF THE CHURCH.
fisli ; preferring the spiritual food before the corporal : he gave both
in clue time ; first a sermon, and after a salmon. It is said in gen-
eral only that he taught : intimating that his instruction at this
time, and in this place, was such as at other times, and in other
places. Now Christ's other sermons stood upon two points especially;
repentance and faith ; Repentance, Mat. iv. 17. " From that time
Jesus began to preach, amend your lives, for the kingdom of heaven
is at hand:" Faith, Luke iv. 18. " The Spirit of the Lord is upon
me, that I should preach the Gospel unto the poor," &c. This
was the summary pith of all his doctrine, and ought to be the sub-
stance of all our hearing and preaching. For every Christian hath
two contrary natures, one of the flesh, another of the Spirit ; and
that he may become perfect in Christ, his earnest endeavor must be
to tame the flesh, and comfort the Spirit. The Law is the ministry
of death, and so serveth fitly for the subduing of the flesh : and
the Gospel is the power of God unto salvation, and serveth as aptly
for the strengthening of the spirit.
" And when he had left speaking." After his words he comes to
works : hereby teaching that our good deeds are the best gloss we
can set upon any text. It is recorded in the stories of England,
that Ethelburga reclaimed her incontinent and lewd husband more
with one example, than she could with infinite precepts : and that
Egbertus, in a great difierence concerning the celebration of Easter,
was heard and embraced on each side, " since he was both a most
pleasing teachei', and also a most learned exemplar of what he
taught."
" Launch out into the deep." Albeit every good and perfect gift
be from above ; yet we may not neglect ordinary labour in our voca-
tion. An liusbandman must haste to rise up early, late take rest,
eat the bread of carefulness, and then haply his ground shall stand
so thick with corn, that it laugh and sing : then his garners may
be full and plenteous with all manner of store : then his sheep may
bring forth thousands, and ten thousands in his field ; his oxen strong
to labour, and no decay in his cattle. If the preacher plant with
Paul and water with Apollos ; in his doctrine plant, water in his
exhortation ; plant in the pulpit, water in the press ; plant in his
instruction, and water in his conversation ; assuredly the Lord will
give an increase. He shall inclose within the net of the Church a
very great multitude of souls. He that hath an office must attend
his ofiice ; the seaman ought to keep his ship, and the tradesman
his shop, using ordinary means, and ordinary labour about these
means ; according to that of the Psalmist, thou shalt eat the labours
THE FIFTH SUNDAY AFTER TRINITY. 623
of thine hands ; 0 ! well is thee, and happy shalt thou be. First
fear God, then labour, and so eat ; if Peter will have fish, he must
launch out into the deep, and let slip his nets.
"We have laboured all night and have taken nothing, neverthe-
less at thy commandment I will loose forth the net." Many things
might hinder Simon in his faith and obedience. First, for that he
was already wearied, "we have laboured." Secondly, for that Christ,
as it might seem, commanded a thing both hard and fruitless. Hard,
because to launch out into the deep is more dangerous than to ride
near the shore. Fruitless, we have laboured in the fittest time, to
wit, in the night, and all night, and yet have caught nothing, " never-
theless at thy command," &c. "Ye sow much, and bring in little;
ye eat, but have not enough ; ye drink, but are not filled ; ye clothe
you, but ye be not warm : because saith the Lord, mine house is
waste, and ye run every man into his own house." So Peter here
laboured in vain, till he took Christ into the ship with him ; after
at his word, and in his name, loosing his net, he caught a great
number of fishes. It is the blessing of the Lord that makes a man
rich. Against which rule two sorts of men offend especially, the
faithless and the careless. The faithless, imagining that increase
of wine and oil depend altogether upon their own wit, industry,
cunning, and sometimes coin. Against this folly David composed
the 127th Psalm. " Except the Lord build the house, their labour
is but lost that build it." The careless, who never think on God in
obtaining a blessing, nor thank God in using his blessing. Let us
learn therefore by this present miracle, that every man ought to
labour in his vocation, and that the success of his labour cometh
only from God; for it is not said, "launch out elsewhere," but "launch
out into the deep;" insinuating that if Christ bless Simon, he shall
even with the same net, and in the same deep where he could take
nothing, inclose a great multitude of fishes." Tolet.
In a mystical sense : the reason why the fishers of men labour
much all night, and all day too, yet catching nothing, is either the
fishes' fault, or the fisher's fault.
/Crafty and will not.
rpi n -, , i> 1, 1 ^Slippery and cannot.
The fishes lault, because some are <^^ ^ ^ -^ ,
jGreat and may not.
(Little and dare not.
The worldling is so wise that he will not bite at the bait, or come
near the net ; the proud man holds Peter idle when he preacheth
of humility ; the wanton cannot endure so much as a text against
incontinence; the miserable wretch accounts his pastor uncharitable
624 THE OFFICIAL CALENDAR OF THE CHURCH.
■\vlicn he makes a sermon against covctousness ; "lie stopeth his ears
like the deaf adder, and -will not hear the charmer, although he
charm never so sweetly : hut -what saith the Scriptures ; <' the Lord
catcheth the wise in their own craftiness." Such as will not be caught
in their life, will they, nill they, shall be caught at their death ;
''Agree with thine adversary (saith our Saviour) quickly, whilst thou
art in the way :" that is, labour to be reconciled to God while thou
livest, and hast time to repent, lest God in his anger bring thee to
the Judge, which is Christ ; and Christ deliver thee to the gaoler,
which is the devil ; and the devil cast thee into prison,which is hell ;
" I tell thee thou shalt not depart thence till thou hast paid the
utmost farthing ;" and therefore better it is to be caught in St. Pe-
ter's net here, than to be bound in everlasting chains hereafter. :,
Hypocrites are slippery like eels, and cannot be taken ; a fisher
cannot tell whether they be caught or no ; w^hen Peter hath them
inclosed in his net, and as ho thinks in his hand sure, they will show
him a slippery trick.
Qui capit anguillam, per caudam non capit illani.
" He, who takes an eel, takes bim not by his tail."
Statesmen of eminent place may not be taken ; it is policy for
Peter, if he launch out into the deep, and let slip his net, not to
touch them. " I will get me to the great men and speak to them
(saith the prophet Jeremy), but these men have broken the yoke
and burst the bonds, as the great fly breaks the cobweb."
" The kings of the earth stand up, and the rulers take counsel
together, against the Lord and against his anointed, saying, let us
break their bonds asunder, and cast away their cords from us.'' And
therefore Paul, who was an excellent fisher, and had throughly con-
verted many, caught but a piece of King Agrippa. So the text,
'■Almost thou persuadest me to become a Christian ;" almost is a great
deal for so great a person ; " for not many noble, not many mighty,
not many wise men after the flesh are called." One Gamaliel or two
may be caught among the wise, some few Zachees among the rich,
haply Nicodemus among the Pharisees, a Centurion among the
^ig^^ty, a Theophilus among the noble ; more would be caught, if
they were not too great to be taught. It was once said by a re-
verend father boldly, the king's chaplains are of the closet, and
they must keep his faults close. The least sins of the greatest are
like Mount Sinai, which may not be touched. And this I take to
be the true reason why princes are venison in heaven, a rare dish,
and why so tyrannous on earth, as our chronicles of Ethelred,
" cruel in youth, close in manhood, base in his end." Malms.
THE FIFTH SUNDAY AFTER TRINITY. 625
Lastly, some fishes are such minnums as that they dare not be
taken : albeit, they wish well unto the fishers and their fishing ;
yet they fear to come near, lest their hooks hurt them. If any
persecution arise for the truth in the ship, instantly they slip out
of the net again. Now three sorts of men ought to be great ven-
turers, a soldier, a husbandman and a merchant. Every Christian
is God's soldier, promising in holy Baptism to fight under Christ's
banners against the world, the flesh and the devil. He must there-
fore sufi"er afiiiction, as a good soldier of Jesus Christ. Every
Christian is an husbandman in God's field, he must therefore ven-
ture his seed ; for " he that observeth the winds shall not sow, and
he that regardeth the clouds shall not reap." Every Christian is a
factor in God's business, Luke xix. 13 ; " Negotiate till I come,''
he must not therefore fear to put out his talent for his master's
advantage. But howsoever some fishes are too great and some too
little, some too subtle, some too silly ; yet we must launch out into
the deep and let slip our nets. It is Christ's injunction, and we
must obey. Such as say they will not preach, because they see
little fruit of their labours, are troubled with that God gave them
no charge of; and leave that undone, God charged them with.
And haply some fault may be found in the fishers also that nothing
is taken, and that, as we may gather out of the text in four respects :
1. When they do not fish in a good place : namely, when they
do not launch out into the deep.
2. When they do not fish with good nets, but broken.
3. When they do not fish in a good time : to wit, in the night,
and not in the day.
4. When they do not fish at Christ's command : in verbo Jesu.
First, the fishers of men ought to launch into the deep, opening
unto the people great mysteries of godliness, 1 Tim. iii. 16, speak-
ing unto the soul and conscience. The multitude, and most for the
multitude sake, give passage rather to that which is superficial,
than unto that which is substantial ; our time resembling a river,
or stream, which carrieth down unto us that which is light and
blown up, but sinketh all that which is weighty and solid ; and so
while Peter fishes in the shallow plashes of morality, not in the
deep places of Divinity, no marvel if his taking be small. The
flant and froth of a fair phrase, without soundness of argument
and depth of judgment, is like the first letter of a patent, or limered
book, which, though it hath flourishes at large, yet is it but a letter,
and by reason of those curious ornaments, not so well read as
another plain character. Pygmalion's frenzy is a good emblem of
626 THE OFFICIAL CALENDAR OF THE CHURCH.
this vanity, for words are but the images of matter ; and except
they have life of profoundness and quick invention, to fall in love
■with them, is all one as to fall in love with a picture.
Secondly, the fishers of men catch little when they fish with
broken nets, and such are they who teach learnedly and live lewdly :
their accurate speech haply doth inclose many, but their ill example
presently maketh holes in the net, and so they seldom draw men
out of darkness into light, out of the gulf of the dead sea into the
land of the living ; and therefore they must wash their nets, as the
fishers here, and mend them, as James and John elsewhere.
Thirdly, when they fish in the night, that is, in the darkness of
their ignorance, not in the light of Holy Scripture. They would
be Doctors of the Law, and yet understand not what they speak,
neither whereof they affirm. Or when they do not observe the best
hint and time ; for, if Peter will have any fish, he must cast out the
net on the right side of the ship : he must divide the word of truth
aright and teach dexterously.
Lastly, when they do not fish in the word and in the name of
Jesus. "I have not sent these, (saith the Lord) yet they ran ; I
have not spoken to them^ and yet they prophesied." He that is
God's ambassador must not deliver his own errand, but the words
of God in the name of God ; for this (as one notes) is to cast out
the net on the right side of the ship.
" They inclosed a great multitude of fishes." Here we may note
Christ's exceeding goodness and wisdom. Goodness, in paying to
Peter so great a fare ior his ship. Wisdom, for that he called a
fisher by this extraordinary draught of fish, as he did the star-
gazing-wife, by a star, Matth. ii.
"But their net broke." St. Peter's fishing at the right side of
the shipj John xxi. 6, is a type of the Church triumphant : for
God's elect are said to stand at his right hand ; but his fishing here
doth represent the Church militant, the draw-net whereof encloseth
all kinds of things, the bad with the good, and therefore schismatics
and heretics break the net and slip away; but the Lordknoweth his,
and no man shall " pluck them out of his hand ;" " the net broke, but
none escaped," as Venerable Bede notes upon the place. The repro-
bate may break the net, but not one of God's elect shall perish.
"And they beckoned to their fellows which were in the other
ship, that they should come and help them, and they came." It
is observed truly, that the people are like the sea, and the preachers
are like the wind ; as the sea of itself would be quiet if the winds
did not move and trouble it, so the people would be tractable and
THE FIFTH SUNDAY AFTER TRINITY. 627
peaceable, if seditious orators did not set tliem in agitation. When
■we desire they should draw with us, they pull from us ; if we pull
one way and they draw another way, how shall we fill the ship with
fish, the Church with converts ? It is confessed, at the least professed
on each side, that both of us are partners and have share in the fish ;
and yet, because we first beckoned and called them to us, and they
want power to fetch us to them ; either they draw not with us, or
else they draw against us : and this (as one said) is a plain quarrel
between discretion and stomach. If peace-makers are blessed,
assuredly such as plant by writing, and water by speaking, the
bitter roots of contention among us, are most accursed. Avicenna
reports out of Rufus, an ancient physician, that there was a young
maid, who, being fed and nourished long time with poison, lived
herself in perfect health, and yet heir venomous breath infected all
those who came nigh her. Our schismatics haply find no great
annoyance in their own estate, yet their breath undoubtedly poi-
soneth others of more weak judgment. For, alas, what shall silly
fish do, when, as they see St. Andrew row to the north, and St.
Peter call unto the south : when they supplant one another who
should support one another ?
When Job understood that his enemies were encamped both
before and behind him, he divided his army between himself and
his brother Abishai, with this direction : " If the Aramites be stronger
than I, thou shalt help me, but if the children of Ammon be too
strong for thee, I will come to succour thee." So likewise I would
to God, our partners in St. Andrew's boat would assist us in St.
Peter's ship against atheists, and our help should never be want-
ing unto them against the Papists. 0, that all our armies and forces
once might be combined against our common adversaries ! If it be
possible (good Lord) let there be peace between the messengers of
peace, the fishers of men, that, helping one another mutually, both
ships may be filled with fishes, until they be ready to sink. The
Gospel and Epistle meet here ; for this precedent of unity doth
excellently gloss the text in the Epistle, " Be ye all of one mind
and of one heart, loving as brethren."
'* When Simon Peter saw this, he fell down at Jesus' knees, say-
ing, Lord go from me, for I am a sinful man." If Peter were so
great a sinner, he should rather have desired to keep with him his
Saviour, for the sick need a physician : and therefore some think
that he spoke this out of amazement, as not well considering what
he said ; others, that it is an humble speech of a true contrite, like
to that of the Centurion, Matth. viii. 8. "Master, I am not worthy
628
THE OFFICIAL CALENDAR OF THE CHURCH.
that tliou shouldst come under my roof." Hence all men, espe-
cially the fishers of men, may learn, when any good is done by
their ministry, not to magnify themselves, but glorify God. For
howsoever Paul plant and Apollos water, only God giveth increase :
say Avith Peter humbly, "Lord, go from me, for I am a sinful man,"
that God may speak to thy soul comfortably, fear not. Concerning
the words of Christ, "henceforth thou shalt catch men," see Gospel
on St. Andrew's Day.
Rom. vi
Saint Paul in this chapter
moves a question, and makes
an answer. The question is :
" Shall we continue in sin -:
that grace may abound ? '
unto which he doth answer
THE EPISTLE.
"Know ye not, that all we, ivliieh are haptized in Jesus
Christ, are baptised to die with him," ^c.
' 1. With an absit, "God forbid : for the
grace of God appearing, teacheth
us that we should deny ungodliness
and worldly lusts."
With an argument, '■■' How shall we,
that are dead to sin, live therein?"
A dead nature cannot work : such
then, as are dead to sin, may not,
yea, cannot, as dead, live in sin. So
the Church in the Canticles : "I have
put off my coat, how shall I put it
on ? I have washed my feet, how
shall I defile them again ? "
f Past, as being dead and buried to sin,
TT 1 . ' which is our mortification.
He proves his reason \^ ^ n • • ^•c^ -l- ^
, 1 . . ^ ! Present, as walking m a new lile, which
is our vivification.
Future, believing that we shall live with
him also, which is our glorification.
Begun, which is our
dying to sin, ver. 3.
I
to be good, in respect of<(
our life
r Mortification
(
Continued and in-
creased, which is
our burial, ver. 4.
Or as others, he doth argue
from the fruit and end of holy
Baptism: namely, repentance, "^ Vivification, which is our arising
consisting in from dead works, and living unto
God in newness of life.
" Know ye not." Hence we may learn, that in Paul's age the
THE SIXTH SUNDAY AFTER TRINITY. 629
people "well understood tlie doctrine of the Sacraments, and other
mysteries of holy belief. The "which as it doth utterly condemn
the carnal Gospeller's negligence, so confute sufficiently the learned
Papist's opinion of ignorance ; for it is not as they fondly conceive,
the mother of devotion, but as the Council of Toledo determined,
" a grandame of all error." It is our duty so to learn Christ, and
grow in knowledge, as that, being asked a reason of our hope, we
may give up a verdict without an ignoramus : as St. Peter exhorteth
in his first Epistle, chap. 3, ver. 15. And Gregory the Great,
sitting in St. Peter's chair, says, " those who are ignorant of the
things of God, shall not be known by God."
"Baptized in Jesus Christ." AVe may not here collect with Am-
brose, that it is sufficient to be baptized in the name of Christ,
without any mention of the Father 'and Holy Ghost. For to be
baptized in Christ, is to be baptized according to Christ's institu-
tion, and that is, in the name of the Father, and of the Son, and of the
Holy Ghost. Not implied only, but expressed also : for as the
matter of Baptism, so likewise the form must be sensible. See
Lomb. 4. sent. dist. 3. § de forma baptismi. Thom. ab Argentin.
Altissiodor. et reliquos scholast. ibid. Aquinat. ubi in margine.
Mel. can. loc. Theolog. 1. 6. c. 8. Bellar. de Sacramento Baptismi,
cap. 3. § prfeter hos errores. Apostol. Can. 49 et 50. apud Balsa-
mon. fol. 119.
Or, as others, to be baptized into the death of Christ, is to be bap-
tized in the faith of his death ; or, as Paul expounds himself, to be
"baptized into the similitude of Christ's death." He speaks not of
the form of baptism, but of our conformity to Christ by baptism.
For "all that are baptized into Christ, have put on Christ: every-
where bearing about in their body the dying of the Lord Jesus."
Now the custom in old time was to dip, and as it were to dive
the whole body of the baptized in the water, as may be shown in
the monuments of the Ecclesiastical histories, Magdeburg, as also
by the register of God's own record ; for John the Baptist, is said
to have baptized in Enon beside Salim, " because there was much
water there." And St. Luke reports. Acts viii. 38, 39, that the
great Eunuch of Ethiopia went into the water, and came out of the
water at his baptism. For this cause the sacred fonts in our
Churches are so large, that the minister, at his discretion, accord-
ing to the temper of the weather, and the strength of the child,
might either dip it into the water, or else pour water upon it. For
charity and necessity may dispense with ceremonies, and mitigate
the rigour of them in equity.
630
THE OFFICIAL CALEXDAR OF THE CnURCn.
This immersion in the Primitive Church (as the Doctors observe,
Tertuh, Aug., Greg. Nyss.) Tvas threefold, to signify the three
persons in Holy Trinity, God the Father, God the Son, God the
Holy Ghost ; as also that Christ continued in the grave three days.
August, citat. in Decret. dist. 4 ; Lombard, lib. 4. sent. dist. 3. §
de immersione ; Thorn, part. 3. qusest. 66. art. 8 ; Bellar. de Sacra-
mento Baptismi, c. 26. § quarta est. Or as Durandus addeth fur-
ther, to show that in Baptism we are cleansed from three sorts of
sin ; to wit, offences in thought, word and deed. But when the
wicked Arians abused this ancient ceremony, to prove three natures
in the Trinity (not as the Catholics, intimating three persons, and
name one God, according to Christ's own form : Baptize them in the
name, not in the names ; "for the name is one, the Divinity one, "Am-
bros.) Greg, ep., "it pleased the Church in process of time to change
this order, and instead thereof to use but once dipping only." "Where
note by the way, that ancient and Apostolical traditions, according
to the present occasions of the Church, are alterable. Canus loc.
Theol. lib. 3, cap. 5. See Dr. Morton's appeal, lib. 2. cap. 25, sect. 10.
This once dipping
hath three parts :
'Putting into the water, noting the mortifica-
tion of sin by the power of Christ's death :
" Know ye not, that all we which have been
baptized in Jesus Christ, are baptized to die
with him ? Our old man is crucified with
him also, that the body of sin might be
utterly destroyed.''
Continuance in the water, insinuating the
burial of sin, to wit, a continual increase of
mortification : "We are buried with him by
Baptism for to die."
Coming out of the water, confirming our
spiritual vivification to newness of life, in
all holiness and righteousness, obtained by
the power of Christ's resurrection. " Like
as Christ was raised from death by the glory
of the Father, even so we should walk in
a new life ; for if we be grafted in death
like unto him, even so shall we be par-
l^ takers of the holy resurrection."
The sum of all is, that by Baptism we die to sin, and live to
God ; our death and burial is, in respect of sins, imputation and
THE SIXTH SUXDAY AFTER TRINITY. 631
efficacy. First, in respect of imputation. For albeit some relics of
the old Adam remain in the new man, yet all his offences are
coTered, '' there is no condemnation unto such as are in Christ."
As for sin's efficacy, ■whereas in the unrcgenerate, the motions of
sin have force to bring forth fruit unto death, Rom. vii. 5, " he
that is born of God sinneth not." He doth not live to sin, but to
Christ, who died for his sin. " Thus I live," saith Paul, " yet not I,
but Christ liveth in me."
Our corrupt state, subject to sin and concupiscence, is called "the
old man:" but our person, reformed by and in Christ, is termed
*' the new man." I live indeed in the flesh but not through the
flesh, or according to the flesh ; for " I am crucified unto the world,
and the world is crucified unto me." The truth is, " I live by faith
in the Son of God :" or, as the text here speaks, " I am grafted into
Christ." Now the graft doth not live of itself, but by the sap of the
stock : we are the twigs, Christ is the tree ; without him we can do
nothing, ''but in him and through him, all things." If then all
which are baptized into Christ, have put on Christ, and are dead
with him, and buried with him, and risen again with him, I hold
the saying justifiable, that the "baptized party going into the
"water of holy baptism foul, cometh out of it clean." So says St.
Agustine: " the laver of regeneration purges from the condemnation
of all sins which human nature entails, or iniquity has contracted."
So Lactantius, " the candidate comes forth from the pure waters
washed, the old offence is purged away in the new stream." So
Paulinus, " the parental priest brings forth from the sacred font,
infants white in body, in heart, in dress."
[Note. In order to understand the expressions quoted above,
"offence," "condemnation," "white," &c., in the sense in which our
author designed them, they must be confined to the benefits which arise
from the judicial imputation of Christ's righteousness to believers
and to their children; so that although they are no longer under
the wrath of God, but in a state of grace, yet they are by no means
characterized by inherent purity and perfection, but they must,
"through much tribulation, enter the kingdom of heaven, and
patience must have her perfect work, that they may be perfect and
entire, wanting nothing." Nor is baptism the instrument which
places the candidate within the benefits of the covenant of grace,
but the external part of baptism, i. e. the water and the formula, is
only the seal, and the internal part, i. e. the spiritual grace, is the
result of the covenant of faith, made with the believer and his off-
spring, being yet unbaptized ; yet sealed and signified to Abraham
632 THE OFFICIAL CALENDAR OP THE CHURCH.
and his seed by circumcision, and to the Christian and his seed by
baptism ; which covenant accounts us righteous for Christ's sake,
and makes us righteous by the influences of the indwelling Spirit,
whicli abides with us until we have " perfected holiness in the fear of
God." Thus, as our author says, "justifying righteousness is per-
fect, but not inherent; sanctifying righteousness is inherent, but
not perfect ; and glorifying righteousness is both inherent and per-
fect." S.]
For this sacrament, as Aquine speaks, is a commemoration of
Christ's Passion, which is past, a demonstration of his grace, which
is present, and a prognostification of his glory, which is future.
THE GOSPEL.
Matt. v. 20. — " Except your righteousness exceed the righteous-
ness of the Scribes and Pharisees, ye cannot enter the kingdom of
heaven,'' ^-c.
This Gospel has two parts, a general proposition, " except your
righteousness," &c., and a particular exposition, "ye have heard
that it was said unto them of old time," &c.
In the proposition observe three points. 1st. That we cannot
enter the kingdom of heaven without righteousness; for "without
shall be dogs, enchanters, and whoremongers :" " they that do such
things shall not inherit the kingdom of God." A Christian by
good works ought to manifest his faith unto God, his neighbor, and
his own soul. 2ndly, this righteousness ought to be our own
righteousness, and not others'. " The soul that sinneth, it shall
die ;" "the son shall not answer for the fault of the father, nor the
father bear the iniquity of the son ; but the righteousness of the
righteous shall be upon him."
The papist affirms that the Church has a treasury of good works,
to be disposed of at the Pope's discretion.
Christ here sings another note to his disciples, " except your
righteousness," &c., insinuating that we cannot enter heaven's gate
without a righteousness in ourselves, although it be not of ourselves.
A justice not of our parents, or of our pastors, or of any friend
living or saint dead; but a righteousness inherent in our own per-
sons, according to the tenor of the scriptures elsewhere. God will
reward every man according to his works, and blessed are they who
THE SIXTH SUNDAY AFTER TRINITY. 633
die in tlie Lord, "for their works follow them;" Rev. xiv. 13.
Protestants, as Maldonate and Stapleton confess, affirm that justify-
ing faith is operative, working by love. Roffensis, as it were, compos-
ing the difference, says, " faith, before the birth of works, is this,
it can justify when it has not as yet brought forth works ; for
although no omen has yet appeared, yet is it pregnant with works,
and time alone is wanting, when it will bring forth." I conclude
this point with Luther's allegory ; faith is like St. John in Christ's
bosom, possessing all the merits of Christ ; and good works are
like St. Peter following his master. Here the Gospel and Epistle
meet, our old man is crucified and we are dead to sin, that we may
live to God in righteousness.
3^dly. This evangelical righteousness must exceed the Pharisaical
jusfice. Such as have Christ himself as their tutor should surpass
all others in Christian learning and religious duties.
S Contrition.
Faith.
Invocation. "
Consolation.
We shall best understand this general axiom by Christ's particu-
lar instance : '^ thou shalt not kill."
He first shows the defect of the Pharisees' interpretation, and then
delivers his own construction. The Pharisees did understand thig
of the violent outward act only ; but Christ intimates that God
requires truth in the inward parts ; and therefore we must abstain
not only from outrageous actual blood shedding, but also from the
first intentional internal motions of wrath and anger. "I say,
whosoever is angry with his brother," &c.
'' Ye have heard that it was said, Christ came not to destroy but
to fulfill the law." He doth not here confound, but expound the
text of Moses truly, which others had interpreted corruptly. He
does not contradict or correct the law, but confutes a false gloss.
He said not, " it is written ;" but, '' it is said."
"( Of old time.'' It is not any when, or unjwJio, that may privilege
error or prejudice the truth, as Tertullian says, no one can proscribe
the truth, neither lapse of time, nor rank of person, nor privilege of
■ place, for our Lord named himself not "usage," but ''truth." The
power of a king is great ; if he bid his subjects make war they do it ;
if he say spare, they spare ; if he bid them kill, they kill. The repute
of the learned is likewise forcible. Cicero said, " I would rather err
with Plato, than conceive the truth aright with others." Reverend anti-
quity prevaileth also. For we may " not remove the ancient land-
42
634 THE OFFICIAL CALENDAR OF THE CHURCH.
marks ;" or, as Paul to Timothy, " Keep that which is committed to
thee, eschewing profane novelties of fable." Vincent observes, " he
says not ancient things, but novelties ; antiquity is to be held, novelty
to be shunned; antiquity is sacred, novelty profane." This occasioned
one to say, "I am an enemy to novel opinions, but a friend to old
books." Yet, when old doctors in old time did err, Christ had a hut
for them ; " it was said unto them of old time, but I say," &c. " The
truth is greater and stronger than all." 1 Ecs. iv. 35. I write not
this, as if truth and antiquity were at variance ; for Christ in mend-
ing the gloss, which was old, restored the law, which was older.
,,., . .,1 /Negative, showing what we should
'' VVhosoever is angry with V , ■■ oo
1 not do : V. 2".
his brother unadvisedly;" </. ». /. , . , ^ i u
„, . , .,. . ,' ^Aflirmative, showing what we should
Christ's exposition is partly ^ ^^^ ^ ^_^ ^^^...^ ^4. 28.
In the negative part we note three degrees of sin, and three of
punishment. The degrees mentioned against the law "thou shalt
not kill," are angry thoughts, scornful gestures, and opprobrious
words. The degrees of punishment are, the judgment, the council
and hell fire.
First, concerning anger. St. Jerome says, " to strip men of
passions, is to unman them." David and Paul, advising us
to " be angry and sin not," allow what is natural, and condemn
what is culpable. Christ here sets down two rules for governing
our anger. 1st. Concerning its object ; we must not be angry with
a "brother." 2d. The maner and measure; we must not be trans-
ported with this affection "unadvisedly."
By brother here, Christ meaneth a brother in the largest sense ;
for as every man is our neighbour, so likewise here, our brother.
We may be justly displeased with the fault of a brother, but not
with his person. The Ministers of the State may kill, but not upon any
private grudge ; for the common good, destroying one to save many.
" Unadvisedly." We may not begin without a cause, nor con-
tinue beyond measure. We must be slow to wrath and soon ap-
peased. James, i. 19 ; Eph. iv. 26. It is an old proverb that
" every man is either a fool or a physician ;" so likewise in this re-
spect, either a devil or a divine ; a devil, if he neglect, a Divine, if
he take heed to his own choleric disposition. Let us also abandon
all our uncharitable suspiciousness. Lei us also consider God in
his mercy, who forgiveth us much, and shall we not forgive our
brother a little ?
When a railing fellow did revile Pericles all day, and followed
him home to his gate at night, Pericles answered him not a word,
but commanded a servant to light a torch and escort the brawler to
THE SIXTH SUNDAY AFTER TRINITY. 635
his own house. Shall heathen people go beyond us that profess
Christ, and that in a point of Christianity ? Shall reason prevail
more with them than religion with us ? The Father of mercies,
and God of all grace forgives our sins of ignorance, sins of in.
firmity, sins of malice, sins of riper years, sins of youth, open
sins, hidden sins ; and therefore, being followers of God, as dear
children, if a brother offend in ignorance, we should overlook it,
if in infirmity, forbear it, if in malice, forget it ; however he sin,
we should forgive it, being merciful as our heavenly Father is
merciful*
Let us also remember God's all-seeing Providence, to which, if
we do not yield in all humility, we are not so much angry with
men as displeased with God. He disposeth of libels, slanders, and
all scandalous actions of the bad, to try the patience and faith of
such as are good. " Every act of the impious is ordained, by the
Great God, for some use to the saints : those who live wickedly
by his permission, are disposed of justly by his judgment." Aug.
It is reported in sacred history, that a certain man drew a bow
ignorantly, and smote the King of Israel between the joints of his
brigandine : the poor man shot at random ; but the Lord so di-
rected his arrow that it fell upon wicked Ahab. In like manner,
when our adversaries shall " whet their tongues like a sword, and
shoot out their arrows, even bitter words," we must acknowledge
that these darts are guided by God's Providence to hit us. As
David said of railing Shimei, '* Suffer him to curse, for the Lord
liath bidden it ; it may be that the Lord will look upon my affliction,
and do me good for his cursing this day." We are not to con-
sider so much how wicked they be, by whom we suffer, as how just
He is, who disposeth of their wickedness. It comes not without
merit, for God is just ; nor without measure, for He is good.
The next care must be that our anger continue not too long, so
as to hinder or lessen any duty of godliness or charity. '' Let not
the sun go down upon thy wrath." To this purpose philosophers
and divines have given us an excellent rule, i. e. " that we do
nothing suddenly, while anger stirreth in us ;" for rash anger is a
bad agent, and a worse counsellor. He that acteth or plotteth any-
thing in heat, commonly repents in cold blood. " The end of anger,
is the beginning of repentance." Seneca. Frederick, the Duke
of Saxony, when he was angry, would shut himself up in his closet,
and let none approach him till he had mastered his passion. Basil
the Great abstained three years from writing against Eustatius,
lest in heat and haste he might play the ruffian with his pen.
636 THE OFFICIAL CALENDAR OF THE CHURCH.
Arcliitas said, he would have corrected his servant, but he himself
Tvas angry.
That anger arise not in others towards us, unadvisedly, let us ob-
serve the precept of St. Paul, " study to be quiet, and meddle with
your own business." The contention of the Church hath been bred
by the fond intermeddling with the minister's oflfice, while busy-
bodies have spent all their time disputing what should be, not
considering in the meanwhile what themselves are.
The pelican, finding a fire nigh her nest, and fearing danger to
her young, sought to blow it out with her wings, until she burnt
them, and made herself a prey to her unwise pity : so they who
indiscretely meddle with the flame of contention kindled in the
Church, rather increase than quench it. I had rather afar ojQT be-
wail the fire, than stir the coals. I grudge not my ashes to it if
they might abate the burning : but since it is increased daily by
partaking, I will behold it with sorrow, and meddle no otherwise
than by prayers to God, and entreaties to men, seeing my own
safety and the peace of the Church in the freedom of my thought
and the silence of my tongue.
'' Whoso saith to his brother, racha." As there is gradation here,
"racha" must be placed between secret anger and open railing;
Racha, therefore, is an interjection or broken speech of an angry
mind, breaking out and betraying itself somewhat, but not fully,
in token of mislike. Whereof there be divers in every language,
as "tush," "fie," "pish," in ours. It also shows itself in
scornful gesture of contempt ; as in the countenance, in angry
looks, and mocks ; and in putting forth the finger, &c. " Let all
bitterness and anger, and wrath and crying, be put away from
you."
" Thou fool." In this one word are forbidden all other oppro-
brious terms, as "knave," "dolt," "ass," &c., whereby we dis-
grace the party, who is our flesh and God's image, the which
are the two principal grounds of the law, " thou shalt not murder."
A superior may not rebuke sharply, and faults rather than men,
and' men only in hatred of faults, and both in long sufi'ering and
love. " Fathers, provoke not your children to wrath."
" The master bee hath no sting, the greater power should have
lesser passion." Basil. The upper region of the air is calm ;
storms, engendered in the middle, break forth in the lowest.
Clemency is the virtue of kings. I find in history that wise men
invented the game of chess, to mitigate the cruelty of governors,
in which it is insinuated that the king hath need of his bishops,
THE SEVENTH SUNDAY AFTER TRINITY. 637
of his knights, yea, of the humblest peasant that toileth in his
land. And therefore, as he differs from his subject only in use, not
in stuff, he must be a common father unto the people, never un-
advisedly provoking them unto just indignation and anger.
Concerning the degrees of punishment ; among the Jews, a
small matter was heard and decided by the judgment of three men :
greater matters were determined in a council of twenty-three
judges ; and the greatest of all ended by the sentence of seventy-
one. Christ's intent was to show that, as among men, so with
God, there be different degrees of punishment. See Aug. Serm.
on the Mount. Lib. 1. Marlorat, and Beza, in loc. Concerning
" Gehenna," Galatin de arcanis, lib. vi. cap. 7. Euthym. in loc.
Beauxamis harmon. tom. fol. 201: Jansen. Concord cap. xl. p. 277 ;
Specially Erasmus in Matth. x. 28.
"If thou offerest thy gift at the altar," &c. Our , offering is
acceptable when we sacrifice that which is our own, with a good
intent toward God, and love toward our brethren. First, we
must offer our own: "thy gift." He that offereth of unrighteous
goods, makes a mock of God. Secondly, we must offer with a
good intent, as having respect unto God's altar, and not to the
commendation of men. If our intent be single, directed to the
right end, then all the body of thy works is acceptable to God. I
mean such an intent as is begun, continued, and ended in a lively
faith. Lastly, we must offer in love, being reconciled to our
brother, and specially to the Catholic Church, the whole brother-
hood of Christian men, for God expects and respects "mercy
rather than sacrifice." If thy brother hath injured thee, forgive
him and be patient. If thou hast offended him, ask forgiveness
and make satisfaction. "Leave thy gift before the altar :" Take
it not away, but go thy way, not to the priest, but to thy brother,
and being reconciled, come again, that thou mayest offer thy gift
according to God's good will and pleasure.
THE EPISTLE.
Romans vi. xix. — "Z speak grossly, because of the infirmity of
your flesh."
In this exhortation observe the manner, and the matter thereof.
I speak after the manner of men, " grossly ;" not for the matter,
for that is high and heavenly, but in form and phrase, considering
your infirmity.
As to the matter, he entreats you to desist from uncleanness, and
persist in righteousness, and that in regard to the loss and shame,
638
THE OFFICIAL CALENDAR OF THE CHURCH.
There are three
kinds of death : of the
arising from the one, v. xx. xxi, and the profit and honour en-
joyed by the other, v. xx. xxiii.
An epigram, like the bee, carries its sting in its tail, so the main
strength of all this text is in the conclusion ; I therefore begin at
the end. " The wages of sin is death, but eternal life is the gift
of God, through Jesus Christ our Lord." As if the Apostle should
say, compare God with the devil, sanctity with sin, life with death,
and you shall find that it is better to serve God, whose gift is
eternal life, than Satan, whose wages for sin is everlasting death.
body, or natural death,
soul, or spiritual death,
body and soul, or eternal death.
Natural death is common to the good and the bad. It is decreed
by heaven that, *' forasmuch as all have sinned, all shall once die."
To the reprobate wicked, death is, in itself, the curse of God ;
the very suburbs of hell ; but not so to the dear children of God ;
to them it is rather a blessing ; nothing else than a bridge whereby
we shall pass from a valley of tears to a paradise of joys.
Sin : " how shall we that are dead to sin
live therein?"
The 'Law: "I am dead to the law." Gal.
ii. 19.
'Active : whereby the world
is dead to them, they re-
nouncing the pomps thereof
and " accounting all things
but loss to win Christ."
Passive : whereby they be
dead to the world which
persecutes them for Christ's
sake.
None of these spiritual deaths is the reward of sin, but on the
contrary the gifts and graces of God. For all such as are dead to
the world and sin, live to God. There is then a spiritual death in
unbelievers, and all such as are not led by the spirit of God. For
as the soul is the life of the body, so God is the life of the soul.
When he taketh his spirit from us, we walk in the shadow of death :
as the faithful are dead to sin, so the faithless are dead in sin ;
Math. viii. 22, ^igt the dead bury their dead :" ^. e. let the spiritu-
ally dead, bury those which are corporally dead.
The third kind of death, is death of the soul and body, eternal
destruction in hell fire; called in holy Scripture "the second
Spiritual death in
the faithful is three-
fold : i. e. a death of
The World <;
THE SEVENTH SUNDAY AFTER TRINITY. 639
death," or death after death. Of this God says,'" as I live, I desire
not the death of the wicked but that he should turn from his way
and live."
^<' The wages." The original of this word properly signifies
" victuals," wherewith soldiers were in old time allured to fight.
" Sin.'' The Scriptures define sin " the transgression of the
law:" It is either original or actual. Original sin is the privation
of goodness and the corruption of nature, derived from our first
parents Adam and Eve, whereby the faculties of our souls and
members of our bodies are disposed and prone to sin, as David " I
was shapen in wickedness, and in sin hath my mother conceived
me." This contagion is not, as Pelagius imagined, only by imita-
tion and example, but as St. Augustine has proved in two books
against him, it is by propagation from parents unto their children.
I say from parents, however righteous and holy. " The regenerate
do not regenerate, but only generate their children ; the olive tree
produces seed which grows up wild olive trees." Aug. I will not
curiously dispute Avhether our souls are infected by the contagion
of our bodies, as a good ointment by a fusty vessel. It is sufficient
to know that original sin, being as a common fire in a town, men
are not so much to search how it come, as to be careful how to put
it out. For death is the wages even of this sin also, otherwise little
children, who never commit actual ofi"ence, should not die. The
text is plain, that all men are by nature children of wrath." "By
the ofience of one the fault came on all men to condemnation."
Yea but it is hard and unjust that one should be punished for the
act of another. We answer that Adam is not to be considered as
a private man, in this respect, but as a public person, representing
all mankind, and therefore what good he received from God, or
what evil elsewhere, both were common to us with him. And it is
just before God and man. Before God, because we receive more
benefit by the death of Christ, than we did hurt by the fall of
Adam. " As in Adam all die, even so in Christ all are made
alive."
Original sin is the tree, actual sins are the fruits. There be
those that affirm some sins to be venial, others mortal ; therein
directly contradicting the text, which intimates that death is the
reward of every sin, be it never so little. " Whosoever shall keep
the whole law, and yet fail in one point, is guilty of all." Jas. ii,
10. He does not indeed transgress tho whole of the law, yet he
breaks the whole law. The least sin, legally considered, is dam-
nable, though evangelically, the greatest is pardonable. Sin in un-
G40 THE OFFICIAL CALENDAR OF THE CHURCH.
regenerate men is pregnant, and therefore mortal: "he that be-
lieveth not is condemned already;" but in a regenerate man sin
doth not resign as a king, however it rageth as a tyrant, it is not
admitted with plenary consent, but committed, or rather suffered
with reluxation and grief. "He that is born of God, sinneth not ;"
he doeth that evil that he would not. Therefore such sins are
venial, according to Paul "there is no condemnation to them that
are in Christ Jesus, which walk not after the flesh, but after the
spirit." In this sense, Luther, Melancthon, and other Protestant
Divines approve the distinction of mortal and venial sins. This
one point, understood aright is the consolation of Israel, and the
Christian's heaven upon earth, as David says, in Psalm xxxii, "Bles-
sed is he whose unrighteousness is forgiven and whose sin is covered."
The Papists err in making the difference, not in respect of sinners,
but in respect of sins.
"Eternal life is the gift of God, through Jesus Christ our Lord."
God's eternal decree to elect is without beginning, but it shall have
an end, when we see God face to face. The possession of this
eternal life shall have a beginning but no end ; " for the just shall
shine as the stars forever and ever." God's mercy in both hath
neither beginning nor end, for it is from everlasting to everlasting."
There be three kinds of life, correspondent to the three kinds of
death, and all of them are the gift of God, who is the Lord of life.
The natural life of the body is God's gift, for " in him we live and
move and have our being." The spiritual life of the soul, is God's
gift, for it is the life of Christ and of God in us. Gal. ii, 20. Eter-
nal life both of body and soul, mentioned in the text, is taken for
the way to life everlasting: <' He that believeth in the Son of God
hath everlasting life :" for " it is eternal life to know God, and
Jesus Christ, whom he hath sent." And also for the blessed estate
of God's elect in Heaven. Both are the free gift of God. In
receiving life eternal we receive " grace for grace ;" i. e. the gift
of glorification for the gift of justification.
Therefore, as Paul says, " the wages of sin is death," if there
were any merits in our good works, the sequel of his speech should
have been " the wages of righteousness is life eternal." But lest
justice should lift up itself of man's good merit, as man's ill merit
is not doubted to be sin, he saith not so, but "eternal life is the
gift of God :" and lest it should be sought any other way than by
the Mediator, he adds, " through Jesus Christ our Lord." See St.
Augustin, Jerome, Phosius, Primas, Anselm, Aguine, Cajetan,
Fulke, and lastly the Gospel for Sept. Sunday.
THE SEVENTH SUNDAY AFTER TRINITY.
641
THE GOSPEL.
Mark viii. 2. — "Jw those days there was a very great company,
and had nothing to eat." ^-"C.
Christ's miraculous feeding of the people with a few loaves is
read in the church every year thrice, viz. in winter, when wheat is
sown ; in Lent, when it is in hopeful spring, and in harvest, when
it is ready for the barn. The reason thereof is manifold.
1st. That in sowing, seeding, and reaping our corn, we may as-
cribe the wonderful universe only to the blessing of God, " opening
his hand and filling all things living with plenteousness," who doth
every year make a great harvest of a few grains, as he did here
make a great feast of a few loaves.
2dly. That we may be repeatedly assured of Christ's bounty
towards all his followers, hungering and thirsting after righteous-
ness, providing for them abundantly, lest they faint by the way.
Caring for such as cast their care upon him. " Seek ye first the
kingdom of God, and then all other things shall be ministered unto
you."
3dly. That we learn to use these temporal blessings in thanks-
giving to God, in hospitality to the poor, feeding such as have
nothing to eat; in frugality, " taking up the fragments," not suffer-
ing any of God's creatures to be unnecessarily wasted.
f food in the people: "they had no-
I thing to eat."
p. p „ J faith in the disciples : whence
should a man have bread, here
in the wilderness, to satisfy
these?"
Afiect: "I have compassion on the people."
Efi'ect : " about four thousand did eat and
were satisfied with seven loaves and a few
small fishes."
C Faith.
All which may serve to confirm our < Hope.
( Charity.
It may confirm our belief concerning Christ's humanity and
divinity. His compassion is a demonstration of his manhood, for
God is not compassionate, secundum afi'ectum, but only secundum
efiectum. The reason is, because pity is a grief for another's
This narrative may
be divided into <
three parcels, a
642 THE OFFICIAL CALENDAR OF THE CHURCH.
misery, and is called " misericordia," because it makes miserum
cor, and that is not properlj competent to God. So that Christ,
"being touched with the feeling of our infirmities," evidently
showed himself to be a very man^ and his feeding so much people
■with so little provision is an argument of his divinity.
The children of Israel disputed with God after this sort. " He
smote the stony rock indeed, and the water gushed out, but can he
give bread also, or provide flesh for his people ? Shall God pre-
pare a table in the wilderness ?" As if they should argue thus : If
the God of Israel can do this, he is God, then he is among us,
and with us. Go to, then, ye stiff-necked Jews, and incredulous
generation, resisting the Holy Ghost and not acknowledging Christ
to be the Messiah.
This Gospel serveth also to confirm our hope : showing Christ
here, both able and willing to succour us in all our afflictions.
Able, for what can he not do who fed these multitudes ? Willing,
for before any of the distressed people made suit to him, he pre-
vented them of his own accord, calling his disciples and consulting
how to relieve them in this extremity. He saith not, " I have
compassion on my disciples," but "I pity the people," not exclud-
ing any from his gracious favour. " Come unto me all ye that are
weary and laden and I will ease you." " If you thirst he is your
drink; if you hunger, he is your meat; if you are in darkness, he
is your light." Aug.
Let us not, therefore, put our confidence in man ; " cursed is
man that trusteth in man, and maketh flesh his arm." Neither let
us trust in our money, for riches are uncertain. Neither in our-
selveSj for " he that standeth may fall." Neither in princes, for
they are but frail men, and are themselves dependent on others.
At the Pope's inauguration, the master of ceremonies beareth two
dry reeds, whereof the one hath on the top a candle to kindle the
other, crying aloud unto the Pope, " Sancte Pater, sic transit gloria
muudi." But "let our help stand in the name of the Lord, for his
eyes are over the righteous and his ears are open to their prayers."
" The lions do lack and suffer hunger, but they that seek the Lord
shall want no manner of thing that is good. The Lord is my
shepherd, therefore can I lack nothing?"
By Christ's compassion to this multitude, we are taught " to weep
with them that weep," carrying tender hearts and open bowels
towards all such as are in any distress. The blessed martyr, St. Law-
rence says, " the poor are the treasures of the Church." Wm. War-
ham, Archbishop of Canterbury, was so liberal to poor men in his life,
THE EIGHTH SUNDAY AFTER TRINITY. 643
that at his death, he had but thirty pieces of gold in all his treasury ;
which pleased him so well, that he said, " it is well, I alway desired
to die no richer."
The gifts of God were so multiplied here, that the leavings in
the end were more than the loaves in the beginning. This should
encourage men in their alms ; for " the merciful rewardeth his own
soul, and there is that scattereth and is more increased ; but he
that spareth more than is right, surely cometh to poverty."
Let us therefore remember the old verse, wheresoever we cast
our eyes upon a brother in need,
" Aut sumus, aut fuimus, aut possumus esse, quod hie est."
We are, or were, or may be such as he.
The Gospel and Epistle meet, in that all our happiness and help
come only from heaven as the gift of God, through Jesus Christ
our Lord.
St. Paul in
after the flesh by
our
Exhorts to the life
THE EPISTLE.
Rom. viii. 12. — " Brethren, we are debtors, not to the flesh, to live
after the flesh" ^c.
' Dehorts from living f Debt to the Spirit dwelling in us.
Danger; " if ye live after the flesh, ye shall
die."
Present estate of grace ; being the sons of
kju. ittui luj jiiAiiuiLB lu Lue lut! I God, haviug thc Spirit for our Guido, vrhcrc-
thisEpistle-j Spiritual by our by we call him Abba, Fatlier, and he certi-
fieth us also that we are his children.
Future estate of glory; being the heirs of
[ L God, and heirs annexed with Christ.
"Brethren, we are debtors, not to the flesh." There is a double
debt ; one of sin, which we must every day seek to be forgiven, as
Christ in his prayer, "forgive us our debts:" another of obedience,
which we must every day seek to perform, whereof our Apostle speaks
here. The word '' flesh " here signifies natural corruption, and ill
disposition of body and soul. We are not debtors to the lust of the
flesh, when it shall importunately call on us to satisfy its inordi-
nate demands, we must answer, that hereby we shall increase our
debt of sin to God, and so the more we pay, the more we shall owe.
The second member of opposition is not expressed here ; but it is
implied. For if we are debtors, but not to the flesh, it followeth
necessarily, that we are debtors to the Spirit. God bestoweth his
gifts on us out of bounty, but our service is performed unto him
put of duty. The most holy man, as Bernard notes, is debtor to
jod for his best works, and not God to him.
644 THE OFFICIAL CALENDAR OF THE CHURCH.
" If ye live after the flesli ye shall die." There is a great differ-
ence between living in the fleshy and after the flesh. That man
liveth after the flesh, who fulfills the lust of the flesh, « who satis-
fies the will and voluptuousness of the flesh as much as he is able "
Ardens. In that I now live in the flesh, I live by faith in the Son
of God, saith our Apostle. " Thou hearest the wind, but thouknow-
est not whence it cometh, nor whither it goeth, even so is every
man that is born of the Spirit;" thou seest me speaking, eating,
labouring, sleeping^ and doing other things as other men, and yet
thou seest not my life, for I live by faith in the Son of God. The
word which I corporally speak, is not the word of the flesh, but of
the Spirit ; the sight of mine eyes is not governed by the flesh, but
by the Holy Ghost. I behold an object of fleshly desire, yet lust
not to sin with it : this beholding is in the flesh, but the chasteness
of this look proceedeth only from the sanctifying Spirit. " Thus I
live, yet not I but Christ liveth in me ; and in that I live in the
flesh, I live by faith in the Son of God, who hath loved me, and
given himself for me."
This doctrine is like flagons of wine to comfort such as walk in
the Spirit, "for they shall live." But let the drunkard and incon-
tinent tremble, who follow the lusts of the flesh, and what is worse
fulfil the lusts of the flesh, and what is worst of all, provoke the
lusts of the flesh. For as long as they continue in this habit of
sin, they are spiritually dead, and without they repent, they shall
die eternally. Either we must slay sin, or else sin shall slay us.
For as no man cometh either to a prison or palace, but by the entry
thereof; even so no man goeth to hell or heaven but by the way
thereof. A life which is after the flesh is a thorough way to that
dungeon of darkness ; a life guided by the Spirit is the pathway to
paradise. " Where the tree falls there it lies," and experience
teaches us that it falls on that side on which the branches are
thickest; if the greatest growth of our actions spring from the
Spirit, doubtless we shall fall to the righth and, and live forever-
more ; but if thine afi*ections grow downward, and thou walk after
the flesh, assuredly thou shalt fall to the left hand, and thou shalt
die. " If ye through the Spirit do mortify the deeds of the body,
ye shall live.''
" For as many as are led by the Spirit of God, they are the sons
of God." As the natural son is flesh of his Father's flesh, even
so God's adopted children have the Spirit of God dwelling in them ;
this Spirit makes them and God one, as man and wife are one
flesh : Ephes. v. 31. To bo led by the Spirit is not to be carried
THE EIGHTH SUNDAY AFTER TRINITY. 645
away with a violent' fury, but to be drawn obediently, " giving our
members as servants unto righteousness, wittingly, willingly, with
a liking and a love," saith Augustine : for the Spirit first informs
the mind with his admonitions, then inclines the heart with his moni-
tions. He doth not lead us as blind men are led, a way they do
not know ; but he doth open our eyes, and lets us see afar off our
heavenly Canaan, and then after he hath carried us up with Moses,
to the top of Pisgah, he moves our hearts and makes them cheerful,
willing, and resolute to walk towards it. See Gospel 1st Sunday,
and Epist. 2d Sunday in Lent, Epist, for Whitsunday, and Epist.
6th after Trinity, how the same Spirit is to such as are under the
Law, the Spirit of bondage, but to such as believe the Gospel, the
Spirit of adoption ; See Epist. 4th in Lent : How the Spirit crieth
in our hearts and helpeth us in praying, see " the Grace of our
Lord," &c.
" Abba, Father. ' This duplication is pathetical and mystical :
insinuating the certainty of our assurance that God is our Father
in heaven ; also, that we should be fervent, earnest, and impor-
tunate, taking no denial in our prayers, crying again and again,
"Father, Father." We need not cry to St. Martin and St. Mary
for help, " the God of all consolation and father of mercies, is our
Father in heaven :" able to succour us in our miseries, as being in
heaven, and willing as being a Father.
" The same Spirit certifieth our spirit that we are the sons of
God." He makes this certificate by word, deed, and seal. By
word, terming us often in Holy Scripture " God's children."
By deed, for " the fruit of the Spirit is love, joy, peace, long suf-
fering," &c., by which our calling and election is made sure. "For
all such as are led by the Spirit of God, they are the sons of God."
By seal, being God's earnest by which a Christian is sealed to the
day of his redemption. Here we must observe that neither our
spirit, nor the Spirit, alone gives this testimony, but both concur-
ring and meeting together, as the word av/xf^aptvpsi doth import. Our
spirit makes not this true certificate, because man's heart is always
evil, and often deceitful. Therefore, boast not thy conscience,
without the witness of the Spirit : for Paul, before his conversion,
had an unfeigned zeal for a false religion ; and the Laodiceans had
a counterfeit zeal for the true religion : Kev. iii. 15. Again, God's
Spirit makes not this persuasion in us, without the witness of our
spirit ; for " if our heart condemn us, what boldness can we have
with God:" 1st John, iii. 20. We must alike avoid presumption
and despair. Some take their own presumption for this testimony.
646 THE OFFICIAL CALENDAR OF THE CHURCH.
living after the flesh, and yet boasting of the Spirit. " There is,"
saith Solomon, I" a generation that are pure in their own eyes, and
yet are not washed from their filthiness." Examine thyself by
this text, a judge that cannot deceive, nor be deceived. If thou be
the son of God, then thou art led by the Spirit of God ; if led
by the Spirit of God, then thou livest after the Spirit ; if thou
livest after the Spirit, then thou bringest forth the fruits of the
Spirit. First he makes thee, then assures thee to bo the son of
God. If thou continue so malicious as others, so covetous as
others, so scornful and proud as others, living after the flesh, al-
though thou dream of the Spirit; this opinion of thy justification
and election ariseth only from thy own conceit, and Satan's deceit.
As the carnal Gospeller may not presume, so let not the weak
Christian, whose conscience is distressed, despair because he does
not always feel the witness of the Spirit, in the same measure.
For the children of God, in this respect, resemble the covetous
men of the world, who, though they be possessed of much, yet
their great thirst after more, causes them to esteem what they
have as nothing ; and so they comfort not themselves with the law-
ful use of what they have, but vex their spirits with restless
thoughts for that which they want : even so the Christian often
counts, not that he hath as yet apprehended anything, and grieves
after more faith, love, grace, life. Spirit. This is demonstration of
the Spirit's presence: for as none boast more than they who have
not the Spirit ; so none complain more that they want him, than
they who possess him.
^' If sons, then are we also heirs, heirs, I mean, of God." In-
heritances are conveyed unto men either by birth, or gift, or will.
Almighty God has chosen us as his children, begotten us with the
word of truth, and being thus made his sons, it is his good plea-
sure to give us the kingdom.
"Heirs, annexed with Christ." What a sweet Lord is he, who
makes all his servants his friends, and that which is more, his
brethren, and most of all annexed partners with him in all the
good that is in him ? Let us more and more, everyday seek for
this immortal and undefiled inheritance reserved for us in heaven ;
" eternal without succession, divided without diminution, common
without envy, sufilcient without indigence, joyous without sadness,
happy without any misery:" Ardens. To the which may he bring
us, who bought us, and it for us, even Jesus Christ the righteous,
to whom with the Father, and the blessed Spirit, three persons and
one God, be given all power and praise, now and forever. Amen.
THE EIGHTH SUNDAY AFTER TRINITY. 647
THE GOSPEL.
Matth. vii. 15. — ^^ Beware of false prophets, which come to you in
sheep's clothing , hut inwardly they are ravening ivolves."
After Christ had sho-^'ed his followers the right way, like a good
Physician he forbids also what things are hurtful in the way. For
in the former part of this sermon, preached on the Mount, he pro-
pounded the Gospel and expounded the Law, the one teaching us
how to believe, the other how to live : but in this latter part, he
bids us take heed of heresy, corrupting the pure fountains of holy
faith, and of hypocrisy, which hindereth us in honest courses of a
godly life.
This Gospel hath two parts : a Proscription, " Beware of false
prophets;" and a description, of heretics, intimating what they are,
" false prophets " in sheep's clothing; how they be known, "by
their fruits ;'' and of hypocrites crying out ^'Lord, Lord," but "not
doing the will of the Lord."
"Beware." Because there be few that find the way to heaven,
and many that hinder us in the way, " we must walk circum-
spectly, not as fools, but as wise." And so much the rather
because our guides occasion us sometimes to wander and go astray.
Some shepherds are too lazy, not feeding but fleecing the flock ;
others too busy, misleading ; therefore, good Pastors ought to be
superintendents, and good hearers ; attendant, as in the text
"attend." Now that we be circumspect, we should use fervent
prayer, diligent searching of Holy Scripture, godly conference, se-
rious and devout meditations, and specially judicious and heedful,
attending to the word preached. We must not be like the sponge,
that holdeth all water, both good and bad ; nor like the boulter,
that keeps in the coarse bran, and boults through the fine flour ;
but like the sieve, :keeping the good seed, and casting away the
unprofitable darnel. We must sift the sermons of the Prophets,
holding that which is good. This belongs to the laity, as well as
the clergy, even to the most ignorant. For although every one
cannot be learned in the writings of the Prophets and Apostles,
yet, that he may take heed of false teachers, he must understand
the plain principles of his catechism.
" False Prophets." Our blessed Saviour here means heretical
teachers, who falsify God's holy word. They are suff'ered to creep
648 THE OFFICIAL CALENDAR OF THE CHURCH.
into the Church, for the trial of our faith, 1 Cor. ii. 19. <' If a
prophet arise, saith Moses, and entice thee to go after other Gods,
the Lord your God proveth you, to know whether you love the
Lord your God with all your heart, and with all your soul:''
Again, they are permitted, that true Pastors may be more pa-
tient and painful in their places. If Arius and Sahellius had
not vexed the Church, the deep mysteries of the Trinity would
never have been so cleared and accurately determined by the
catholic Doctors. These false teachers are also permitted for our
ingratitude: "because men love not the truth, that they might be
saved. Almighty God shall send strong delusions, that they should
believe lies." 2 Thess. ii. 10.
" Which come.'' Being neither sent of God, nor lawfully
called by men : but they always run of their own accord, without
commission from heaven, and sometimes without ordination on
earth. " I have not sent these prophets, saith the Lord, yet they
ran; I have not spoken to them, yet they prophecy."
One mark by which we may know the true prophet, is that he is
" apt to teach." Universities are nurseries of Christian learning.
But such as correct their " magnificat" in the country, before they
have their "nunc dimittis " in the University; such as will not
stay at Jericho till their beards are grown ; such as will not reside
with the sons of the prophets in a college, till they be furnished
with all excellent parts and arts most fit for the ministry ; such as
will be conduits to convey water unto others, before they have been
cisterns holding water in themselves : as Jerome says, *' not know-
ing what to say, they cannot be silent ; teaching scripture which
they do not understand, assuming the authority of a master, before
they have the learning of a scholar:" beware of them. Moses
was learned in all the wisdom of the Egyptians ; Paul was brought
up at the feet of Gamaliel ; Timothy knew the Scriptures from a
child ; Augustine was wonderfully beautified with the gifts of the
Spirit. Jerome a most learned man ; also Hilary and Tertullian ; the
Fathers, in their age, were the salt of the earth, and the light
of the world. So were Luther, Melancthon, Peter Martyr, Bishop
Jewel, and other true prophets in later ages, so much adorned with
all kind of knowledge, that all the world, unless blinded by the
prince of darkness, might easily perceive that they were sent and
separated unto their calling by God. Sufficiency of learning is,
however, not the only note of our inward calling. The man of
God must not only be in doctrine a Pastor, but also in conversation,
an ensaraple ; and as there is an inward calling of God, so like-
THE NINTH SUNDAY AFTER TRINITY. 649
wise an outward calling by men. Although there be now some
question about the manner of ordination, yet in all ages and in
all well ordered places, there have been certain constitutions and
canons for admitting men into sacred orders. Therefore, whoso-
ever shall prophesy without examination, approbation, and license
by present authority, cometh of himself, aixd it is our duty to be-
ware of him.
" Ye shall know them by their fruits." The wolf scattereth and
devoureth the sheep ; but the good shepherd doth gather the lambs
with his arms, and carry them in his bosom. The true prophet
bindeth up the broken hearted, and comforteth all that mourn,
delivering doctrine to edification, exhortation, consolation. Such
then as cause division and scatter the sheep of Christ, such as
rather confound than comfort the distressed conscience, building
not on the foundation of Jesus Christ, but teaching for doctrines
the precepts of men, such shall be known by their fruits ; beware
of them.
" But he that doeth the will of my Father, which is in heaven,
he shall enter the kingdom of heaven." To do the will of God
"is to believe on the name of his son Jesus Christ, and tolove
one another." "' He does the will of God, who believes truly,
hopes rightly, and loves firmly." Ardens. And he doth all this
who does the best he can.
THE EPISTLE.
1 Cor. X. 1. — ^^ Brethren, 1 tvould 7iotthat ye should he ignorant,
hoio that our fathers were all under the cloud," ^c.
The Bible containeth especially S _, ° '
xi ^ p •^- <Evang
three sorts of writings
elical.
's-^ • ^ Historical.
There is no treasure so much enricheth our mind as learning, no
learning so proper for the direction of our lives as history, no history
so worthy our needful observing, as that which is even by God's own
finger, written aforetime for our instruction, " Optimum aliena insa-
nia frui," " It is best to profit by the madness of others," was the
motto of Charles the fourth : and Volaterian saith, it is an happy
discipline which is learnt by the great expense and experience of
others. If human story, much more divine, worthily deserves to be
called a glass, and a mistress of mortality: wherefore, "Brethren
43
650 TUE OFFICIAL CALENDAR OF THE CHURCH.
I would not that ye should be ignorant, how that our fathers were
all under the cloud, &c., these things are examples to us, and are
written to put us in remembrance." So that in all this Epistle,
three points are principally remarkable, concerning God's heavy
judgments upon our fathers in the wilderness.
1., That they are written.
2. Written for admonition.
3. For admonition of us especially, who live
in these last days, "upon whom the ends of the world are come."
By the first, we may learn not slightly to pass by God's fearful
judgments upon sin, but ever more to set a memorandum on them.
Many men are ready to mark the judgments of God upon others,
but it is only to blot the memorial of the dead, or else to disgrace
their kindred alive. Whereas we should beware by their harms,
and learn to be wise by their folly. This use Christ adviseth to
make, Luke xiii. 4. " Think you that those eighteen, upon whom
the tower of Siloam fell and slew them, were sinners above all men
that dwell in Jerusalem; I tell you nay, but except you amend your
lives, ye all shall likewise perish." And so Paul here ; these things
happened unto them for our example, and are written to put us in
remembrance, that we should not lust after evil things as they lusted ;
and that we should not be worshippers of images, as were some of
them." The Children of Israel in the wilderness were God's peo-
ple as well as we ; yea, they were to us in respect of their faith our
fathers; "and they were all under the cloud, and all passed through
the sea, and were all baptized unto Moses in the cloud, and in the
sea ; and did all eat of one spiritual meat, and did all drink of one
spiritual drink." That is, they were baptized into Christ so well
as we, receiving the signs and seals of his favor so well as we " for
the spiritual meat was Christ." That is, signifying Christ, as him-
self calls the wine his blood, and the bread his body. The bi'ief of
all is, our fathers had the same promises of Christ, and the same
sacraments, and yet when they sinned against God, he did so de-
stroy them in the wilderness, that of many thousands only two,
being above twenty years old, namely Joshuah and Caleb, entered
into the land of Canaan. And therefore let us beware that we do
not offend God in our thoughts, as they did, "lusting after evil
things," Numb. xi. 4, in our words, murmuring against God as they
did, and were " destroyed of the destroyer," Numb. xiv. 37, in our
deeds, worshipping images as they did, according as it is written, " the
people sat down to eat and drink, and rose up to play ; neither let
us be defiled with fornication, as some of them were defiled, and
THE NINTH SUNDAY AFTER TRINITY. 651
fell in one day, twenty-tliree thousand." If God spared not tlie
natural branches, Rom. xi. 21, " let him that thinketh he standeth,
take heed lest he fall." I would not have you ignorant what our
fathers in the wilderness did, and suffered : for all these things are
Avritten for examples, especially to admonish us upon whom the
ends of the world are come.
Now the word end signifieth in holy Scriptures either a consump-
tion, as 1 Peter iv. 7, the end of all things is at hand ; or a con-
summation, as Eccles. xii. 13, "let us hear the end of all." In
this place we may receive both acceptations ; it is now the last hour.
Wherefore, being compassed about with such a cloud of witnesses,
having read so many fearful examples in old time, yea, seen so
many grievous punishments upon blasphemous wretches in our
time, seeing we have beheld the fall of so many, let us take heed
lest we fall also. God's correcting of others is a directing for us,
even the ruins of our fathers are registered in his book for our
edification, and their folly for our instruction. Again, the perfec-
tion of the world is now, for " Christ is the end of the law :" whose
Gospel has been preached in all lands, and his saving health is
known among all nations. And therefore we are they " whom the
ends of the world are come upon," that is, we must make an end
of living after the Avorld, as having our conversation in heaven,
Phil. iii. 20.
THE GOSPEL.
Luke xvi. 1. — " tTesuss said unto Ids Disciples, there was a certain
rich man had a steivard."
Jerome epist. ad Algasiam, qurest. 6, and Erasmus from Jerome,
and jSIaldonate from both, say oi'xoio^uoj doth signify not only villicum, a
bailiff of husbandry, as it is in the vulgar Latin : but one to whom
all manner of goods and possessions are committed in charge, to
wit, a general steward, as it is in our English translation. All of
us then are stewards, and disposers of some goods of God. Clergy-
men are stewards of God's house, which is the Church : all masris-
trates are stewards of the common house, which is the weal public.
Masters are stewards of their own private houses ; all men are stew-
ards and clerks of the privy closet of their conscience. There is
none so mighty that is greater, or so mean that is less than a steward
to the King of kings. Now the steward ought to consider with him-
self these six things especially :
652 THE OFFICIAL CALENDAR OF THE CHUIlCn.
1. That he is a servant, not a master.
2. That goods committed to his charge may not be wasted at his
pleasure, but disposed as his Lord -will.
3. That he is hired to hibour, not to loiter.
4. That he must one day give account.
5. That many eyes observe him, ever ready to complain. \
That he may be thrust out of his stewardship every day.
Concerning the first, "every good and perfect gift is from above;
what hast thou that thou hast not received ?" Almighty God is called
in the beginning of this Gospel a rich man, as being infinitely rich
in goodness and mercy toward all, and therefore committeth unto
their charge much of his rich treasure :
C Temporal.
Namely, goods \ Corporal.
{ Spiritual,
The which are not to be spent as we will, but employed as he will.
T 1 . 1 1 C Getting them wrongfully,
In goods temporal, a man may play ^ ^^ . , , , *^
,, 1 , ^ 1 ^1 T 1 Iveeping them basely,
the bad steward three ways : In f ci t xi ^ c n
*' V. Spending them unlawiully.
We may not gain goods though others hurt, "building our houses
as the moth." The moth is made fat by spoiling the barks and books
in which it liveth : and so the covetous rich is made full by devour-
ing the poor. But albeit unconscionable Nimrods be reputed only
provident and thrifty men, yet by the custom of the Church hereto-
fore they were denied Christian burial, and by the most ancient
laws of England, the goods of a defamed oppressor dying without
restitution, were escheated unto the king, and all his lands unto the
lord of the town. See Epist. 1 Dom. Advent.
2.'We may be bad stewards in keeping our temporal goods basely,
"thou art keeper, not Lord of thy possessions," Amb. And there-
fore thou must expend thy means as thy master will have thee,
giving unto God, thy neighbour, and thyself that which is due. To
God, laying out temporal things for spiritual comforts, in main-
taining his preachers, in defending his Gospel, in building his houses,
and re-edifying his temples. Unto thy neighbour, making friends
of thine unrighteous mammon, as thy master here commands thee.
Stips paupcium thesaurus divitum, was the word of the good Em-
peror Tib. Constantius. The rich man's treasure is the poor man's
stock. So that if a distressed Christian ask thine alms, he required
only but his own. When, I say, Christ in the person of a beggar
entreated a gift, ho might say, pay me a penny; not, give me a
THE NINTH SUNDAY AFTER TRINITY, 653
penny. Thou art mj steward, I beg nothing of thee but my own,
restore part of that which I committed to thee for me and mine.
Lastly, to thyself, for it is thy master's pleasure thou shouldst eat
the labours of thine hand, and taste the milk of thy flock, that thine
head be annointed with oil, and that wine make thine heart glad,
Psal. civ. 15. It is his express will, thou shouldst do good unto
thyself, and not altogether take care for thine heir, living poor, that
thou mayst die rich, according to that of the poet Guil. Lilius :
Dives es hseredi, pauper inopsque tibi ; " thou art liberal to thy
heir, but poor and stingy to thyself."
3. We may be bad stewards in laying out of our goods unlaw-
fully, either upon works of superstition, to the dishonour of God :
or in unnecessary quarrels of law to the hindrance of our neigh-
bours : or in surfeiting or drunkenness, to the ruining of our estate,
danger of soul, hurt of body, loss of credit, grief of friends, and
undoing of our heirs.
Men also waste their goods of the body, when as " they do not give
their members servants unto righteousness in holiness : but make
them'servants of uncleanness in sin, from one iniquity to another."
And men waste the gifts of the Spirit, when they shall employ them
unto God's dishonour, and the Church's hindrance. There be
diversities of gifts, and differences of administrations, and divers
manners of operations ; one hath the spirit of utterance, to another
is given knowledge, to another prophecy, but all are to edify, for the
gathering together of the saints, and for the work of the ministry.
The third thing which a steward ought to consider, is, that he
must labour in his stewardship, not loiter. Almighty God, who by
his great power made all things, in his infinite wisdom created no-
thing vain and idle. The glorious Angels albeit they be spirits, yet
ministering spirits, ordained for the praise of God, and service of
his Church, Heb. i. 1.4 ; "sent from God to minister for their sakes
which shall be heirs of salvation." I will not here determine
whether every particular person hath his particular angel. But in
general only, you see that angels are servants unto God, and his
people, for ayyaoj in Greek signifieth a messenger, implying action
and labour, as the Magdeburgenses have well observed. As for
ourselves, after God had created our first parent Adam, he placed
him in the garden of Eden, not to sleep in the sweet bowers, or to
spend his days in the pleasant walks idly : but " to dress it and to
keep it," Gen. ii. 15. After Adam's fall, God laid this curse upon
all his children : " in the sweat of thy face shalt thou eat bread."
The which is understood of the sweat of the brain, so well as of the
654 THE OFFICIAL CALENDAR OF THE CHURCH.
brow. So that all men, as -well of profession as occupation, ought
to sweat before they eat. There must be no ciphers in God's arith-
metic, no mutes in his grammar, no blanks in his calendar, no dumb
shows on his stage, no false lights in his house, no loiterers in
his vineyard. Art thou put apart to preach the Gospel of God ?
then thou art a labourer ; so the text expressly : " The harvest is
great, but the labourers are few." And 1 Tim. v. 17 : " The elders
that rule well are worthy of double honour, specially they which
labour in the word and doctrine." Many (quoth father Latimer)
can away with proasunt, but not with bene. If that bene were not
in text (as the mOnk said), all were well, if a man might eat the
sweet, and never sweat ; it were an easy matter to be a preacher,
if there were not opus as well as bonum in it. A' clergyman is
frttcjcorfos-, and that (as Augustine notes) is " a name of labour," it
is to be the steward, and overseer in God's house, the which is an
office of great employment.
Art thou a student in any profession or faculty ? Then (as Cato
said of Scipio) thou must be least idle when thou art most idle. For
enjoying a quiet sedentary life by the gracious indulgences of thy
prince, and large maintenance of thy parents, free from the troubles
of the court, labour of the country, business of the city, thou must
read diligently, confer often, observe daily. For reading makes a
full man, conference a ready man, writing an exact man. All
thy fine wit is but vanity, all thy great spirit but impudence, all
thy brave flaunt of speech is but a sounding brass, except thou
join to these labour and industry, without which Almighty God
sells no learning, as heathen writers have told us. For the Muses
are so called ano tr:i jticidfoj Phornutus : intimating that we should
earnestly seek for knowledge, as for a jewel of inestimable value,
not only all the day, but even at night also with lamp and lantern.
For those sermons are most excellent, and those writings and exer-
cises of scholars are most sweet which a little smell of the candle.
Art thou an artificer or tradesman ? then early rise and go to
bed late, lest "poverty come upon thee as one that travelleth,
and necessity like an armed man." A traveller cometh suddenly,
an armed man strongly ; so that the meaning of Solomon is, if
thou neglect thy vocation and business, beggary will assault thee
so suddenly, so violently, that thou shalt not resist it. " A sloth-
ful hand maketh poor, but the hand of the diligent maketh rich.
He that gathereth in summer is the son of wisdom ; but he that
sleepeth in harvest is the son of confusion." He that will not
work in harvest, shall want at Christmas. He that scattereth
THE NINTH SUNDAY AFTER TRINITY. 655
abroad when lie should gather at home, drinking at the harrow
when he should follow the plough, is a bad steward to his house-
hold, and worse than an infidel.
Art thou a lawyer ? examine thy client's cause faithfully, turn
thj books exactly, prosecute his aifairs industriously, lest that
Italian proverb be verified, " The devil makes his Christmas pie of
lawyers' tongues and clerks' fingers," For, by the law they
seem to defend the poor so as to spoil them, and the miserable so
as to render them more miserable.
Art thou a soldier ? abandon all idleness, and endure all kind
of labour, for only such are fit for martial feats : and the reason
is rendered by Vegetius ; because such as are most acquainted with
the troubles of life, do commonly least fear the pains of death. It
was therefore the word of Septimius Severus, "laboremus," — let
us labour; and of Aurelius Probus, "Pro stipe labor," — pains for
profit ; and Epaminondas, general of the Thebans, understanding
a captain of his company to be dead, exceedingly wondered how
in a camp any should have so much leisure as to be sick.
Yea, but ought gentlemen of great possessions, and no office, for-
sake their sports of hawking, and hunting, and bowling, and
become labourers in the Lord's vineyard ? The text is plain, that
all men are stewards ; and therefore, though I confess that such
exercises in their place and time be commendable, yet all their
days are not to be wasted in these^ but some hours are to be spent
for the good of the commonwealth, and of their own private fami-
lies. And indeed the chief thing that commendeth a gentleman
is activity and industry ; for at the first all nobility came from the
pen or the pike, from learning or chivalry, from priesthood or
knighthood. In our English histories I find that most of our
gentlemen were raised in flourishing peace by the Church, or else
by feats of arms in the days of bloody wars. A worthy father in
his faculty — Judge Cooke — delivers in print that, about two hun-
dred gentlemen have got honour to their families by the study of
our common laws ; and it ever hath been thought a true position :
" Non genus, sed genius — nbn gens, sed mens : " in the words of
our own poet, " To do the gentle deeds that makes the gentle-
man." Chaucer. And therefore those renowned worthies in old
time were called heroes, not an:6 r^s t'paj, or ano -tii dipoj, or arto 'tr,i spa^su;
xa!:ni^iu,itui'^s:iv,hutartbtr^io.pif?^i: insinuating that virtue is the sole
ground of true nobility ; whereas, on the contrary, nothing doth
more ruinate a noble family than idleness the mother of ignoble
656 THE ornciAL calendar of the church.
thoughts, and midwife of all dishonorable practices, even the very
Dunstable plain highway to Needom and beggary.
Nay, the charge of the magistrate is so great, and the burden
of the king himself so weighty, that it made Chrysostom say,
" I wonder if any of the rulers can be saved ! " holding it a matter
not impossible, but very difficult, as father Latimer expounds him.
In a word, every man must attend his stewardship, from the poorest
peasant to the greatest prince. For, as it followeth in the next
2)lace to be considered. Almighty God w^ill take a strict account of
all such talents as have been committed unto us, either in common
as men, or else in particular as magistrates or ministers, as father
or children, as princes or people.
Sometimes he reckoneth in this life with us, in punishing us
with grievous plagues and sickness, which are his ministers. And
sometimes calling us before the magistrate, which is his deputy.
Sometimes bringing us to discredit before others, and sometimes to
discomfort in our own soul, for expending his goods unprofitably.
But his greatest audit is at the last and terrible day, when he
will cast the slothful servant into utter darkness^ for '^ hiding his
talents in the ground," and the wasteful steward for ^' spending
all in riotous living." Rejoice then, 0 young man, in thy youth,
and walk in the ways of thine heart, and the sight of thine eyes,
" but know that for all these things God will bring thee to judg-
ment." He will one day come upon thee with a "redde rationem,"
how is it that I hear thus of thee? ''Give account of thy stew-
ardship, for thou may est be no longer steward."
A ^1 1 J.1 r Our conscience neglected.
Among many there be three ^, '^^
• • -T . -. < Ihe poor oppressed,
principal accusers : to wit, i m, i i
I The creature abused.
These three rinj; loud alarms in our Lord's ears, awaking him
out of sleep, importuning him incessantly to reckon speedily with
us, either in his particular accounts at our deaths, or else at his
general audit in that last and dreadful day. The conscience begins
this peal, as it were the treble or first bell. The clamour of the
poor, like the counter-tenor, is exceeding loud, and " enters into
the ears of the Lord of Hosts ;" and the creatures ring more
deeply, like the great Bow-bell, " groaning and travelling in pain."
To pull at the first bell a little ; conscience is an inward acknowledg-
ment of the good and evil in our actions, either excusing or accusing
us. Bom. ii. 15. That is (as Philip IMelancthon in his definitions,)
THE NINTH SUNDAY AFTER TRINITY. 657
" It is a practical syllogism in our understanding, the major whereof
is God's law, the minor and conclusion, our application of this law,
approving in our actions that which is good, and condemning that
which is ill." Or it is God's especial bailiff, which arresteth us
upon every trespass; and his privy secretary, registering all our
thoughts, and words, and deeds in a book of remembrance, which
shall be brought forth and laid open at that universal audit. Dan.
vii. 10. " The judgment was set and the books opened." In
which are set down the particulars of all our receipts and expenses :
there is item for lying, item for swearing, item for drinking, item
for slandering^ item for envy. The total sum is the manifest and
manifold breach of our Master's commandments. If these ac-
counts be not crossed in this life, we shall never have our «' quietus
est" in the life to come. So saith the steward in this Gospel, '' I
cannot dig, and to beg I am ashamed :" it is too late to work now
the day is gone, and it will not avail me to beg, as appeareth in
the parable of Dives, Luke xvi.
I have showed elsewhere that there be four kinds of conscience,
to wit, a good, but not a quiet ; a quiet, but not a good ; both
good and quiet ; neither good nor quiet. The children ' of God
have sometimes an afflicted conscience, complaining of their ill
husbandry to the Lord ; but it is a good conscience, for a broken
spirit is an acceptable sacrifice to God. It was better with Peter
when he wept than when he presumed. If thou wilt please God,
thou must oft displease thyself; for there is joy in heaven when
there is an hearty sorrow for sin on earth. He that is thus af-
fected, and thus afflicted in soul for his unthrifty stewardship,
hath rather a good monitor of his conscience, than a bad accuser.
Yet we must endeavour daily that it may be quiet, as it is good.
For such a conscience '■'■ is a continual feast;" at which angels are
servitors and God himself guest, and the cheer, Joy in the Holy
Ghost ; and the music, such a peace with God, our neighbours, and
our selves, as passeth all understanding.
The second accusers are the poor distressed and oppressed.
The sins of Sodom vexing righteous Lot, are said to cry to the
Lord, Gen. xviii. 21. Abel being dead yet speaketh, and his blood
crieth even from earth unto heaven : Gen. iv. 10. The wages of
the laborers which unconscionably rich men have kept back by
fraud, cried to the Lord, and their cries are entered into his ear :
James v. 4. And therefore let churlish Nabal, and cruel Ahab
here learn to make the poor not their foes : but " friends of their
unrighteous mammon.'' If they shall accuse, crying for revenge,
658 THE OFFICIAL CALENDAR OF TUE CHURCn.
the Lord respecting " the deep sighing of the poor, will awake as
one out of sleep, and as a giant refreshed with wine, will smite
his enemies in their hinder parts, and put them to a perpetual
shame." But if the poor pray to God for us, and praise God in
our alms, our blessed Saviour telleth us, that we shall be received
into everlasting habitations.
Lastly, the creatures abused, accuse the bad steward unto his
Lord, not only the sensible creature, " groaning and travailing in
pain," till it be delivered from the bondage of corruption and
vanity, which against its will suffereth under the wicked : but even
the very senseless creature, " the stone crying out of the wall and
the beam out of the timber:" the moth of the garment, and the rust
of the cankered gold, witnessing against the coveteous worldling.
Yea, the dead letter of the Bible crieth and accuseth, as Christ
showeth in the Gospel: " Do not think that I will acuse you to my
Father, there is one that accuseth you, even Moses, in whom ye
trust:" that is, the Law shall accuse for playing the bad stewards.
Wherefore seeing every man is a steward, and every steward is a
servant^ and every servant must labor, and so labor, that he may
do good 'to his fellows, and increase the talent of his master : seeing,
I say, when we waste any goods, others are willing to complain and
God is able to thrust us out of our stewardship : seeing he will one
day call for an account, and that day may be this day ; let us, I
beseech you, be good in our office, let us examine our receipts and
expenses every day, than when our great Lord shall come to judg-
ment, and reckon with us, he may say to every one of us ; " It is
well done, good servant and trusty, thou hast been faithful in little,
I will make thee ruler over much : enter into thy master's joy."
THE EPISTLE.
1 Cor. xii. 1. — " Concerning sjnritual things, hretliren, I ivould
not have ^ou ignorant,'^ ^e.
The Corinthians, imbued with many notable gifts, had forgotten
(as it should seem) from whom, and for what end they received them ;
in so much, as the^division of gifts occasioned among them a divi-
sion of hearts, each one despising or envying another, according to
the proportion of their several graces. Our Apostle therefore dis-
THE TENTH SUNDAY AFTER TRINITY. 659
cussetli in this Epistle three points especially concerning spiritual
things. As,
1. From whom they proceed ; " All these worketh one and the
same spirit, dividing to every man a several gift even as he ■will.
The general profession of Christianity :
"No man can say that Jesus is the Lord,
2. What they be for^ but by the Holy Ghostj'^^^
Particular use: Di--| Administrations,
versities of (^Operations.
3. For -what end : " the gift of the spirit is given to every man
to edify withall."
^' Concerning spiritual things, brethren, I •would not have you
ignorant." St. Paul is desirous his brethren should be zealous ac-
cording to knowledge, not ignorant in spiritual things. " Other
matters I will set in order when I come," but in the mean while,
brethren, " I would not have you ignorant concerning spiritual
gifts :" so called in respect of the cause, for every gift is from
the Spirit : and in respect of the effect, as making men spiritual,
directing us how we should live, not according to the flesh, but after
the spirit.
" Ye know that ye were Gentiles, and went your ways unto
dumb images, even as ye were led." Lest they should boast of
their great gifts, he puts them in mind what they were before they
were led by the Spirit of God, namely, that they were misled by
the spirit of Satan, in such sort, that they worshipped dumb idols.
He that is dumb, for the most part, is also deaf : St. Paul therefore
taketh here their idle vanity, for adoring such Gods as could neither
hear nor help, neither protect them from wrong, nor direct them in
the truth, according to that of David : " They have mouths and
speak not, eyes have they and see not, ears and hear not : they that
make them are like to them, and so are all such as put their trust
in them." He might have named other sins, as he doth elsewhere,
but he names idolatry as the greatest, as the most common among
the Gentiles, and as the mother sin, from which all others arise.
" For because they turned the glory of the incorruptible God to the
similitude of the image of a corruptible man, and of birds, and of
four-footed beasts, and of creeping things. Almighty God gave them
up unto their heart's lust, that they might commit all uncleanness
even with greediness." In a word, as all wickedness is from the
wicked spirit ; so every good grace from the good spirit.
"No man speaking by the Spirit of God defieth Jesus: also no
660 THE OFFICIAL CALENDAR OF THE CHURCH.
man can say, that Jesus is the Lord, but by the Holy Ghost." It
is objected here, that the devils acknowledged Christ, and that hypo-
crites cry, Lord, Lord. Answer is made, that the devils acknowl-
edge Christ, as being thereunto constrained out of fear ; and that
hypocrites, as dissembling, do this out of fashion ; only the true
Christians say, Christ is Lord, out of faith, as " with the heart
believing unto righteousness, and with the mouth confessing to salva-
tion." Our English phrase doth express this well : will you say it ?
that is, avow it upon your certain knowledge and conscience, freely,
fully, constantly ? For many profess God in words, who deny him in
their works. If we construe this, " of voluntary speaking, not
forced, of speaking w^ith the tongue, heart and action," no man
can so say, that Jesus is the Lord but by the Holy Ghost. Others
answer that Paul here speaks not of the regenerating Spirit, or of
justifying grace, but of such gifts as are common to the reprobate
with God's elect. Insinuating, that no man, whether he be good or
bad, can say, Jesus is the Lord, but by the Spirit dwelling in him
if he be good ; moving him, if bad. So Judas preached, and Caia.
phas prophesied, not as speaking from themselves, but as moved by
the Spirit.
'■ There are diversities of gifts, and yet but one spirit : differences
of administrations, and yet but one Lord :" divers manners of opera-
tions, and yet but one God. These three words, gifts, administra-
tions, operations, are three weapons to beat down their pride. If
gifts, why should any boast, as if he received them not ? if adminis-
trations and operations, every one by love must serve another, as
having his gift to edify withal. In the three words. Spirit, Lord,
God, the Doctors observe the mystery of the blessed Trinity ; the
Father is called God, the Son Lord, the Holy Ghost the Spirit.
Again some note here the Deity of the Holy Ghost, against Mace-
donius, in that the Spirit is called Lord and God : and Christ's
equality with the Father, against Arius, in that Christ is not
alway named after the Father, but sometimes, as in this place,
before the Father. According to that of Athanasius, in the Trinity,
none is afore or after others, none is greater or less than another.
Gifts are ascribed to God the Holy Ghost, whose special attribute
is love : administrations unto God the Son, whose special attribute
is wisdom ; operations to God the Father, whose special attribute is
power, working all in all. There are diversities of gifts, as the
spirit of understanding, wisdom, counsel, fortitude, kc. Diver-
sities of administrations, as '• some be Prophets, others Apostles,
and some Evangelists, and some Pastors and Teachers." Diversi-
THE TENTH SUNDAY AFTER TRINITY. 661
ties of operations, as " to one is given the gift of healing, and to
another power to do miracles,'' &c. All these worketh one God,
who worketh all in all. He is all in all ; all as the first cause, and
working in us all as the secondary causes. According to that of
the Prophet: " Lord, thou hast wrought all our works in us, or for
us."
By which one sentence four errors are confuted especially.
1. That opinion of the Gentiles, attributing several gifts unto
several gods : as good success in war to Mars, wisdom to Minerva,
quick despatch of business unto Mercury : whereas the text saith,
" all these worketh one and the same spirit." 2. The words, divid-
ing to every man a several gift, overthrow their assertion, who
grant to God a providence and knowledge v/hich is universal only,
not a particular in every several action and accident. 3. The
clause, prout vult, even as he will, abundantly confounds Mace-
donius, denying the Godhead of the Holy Ghost, because none but
God can do what he will, or as he will. 4. This makes against
such as ascribe their diversities of sifts either to man's merit or
O
fatal destiny. For he saith not, as is due, but as he will. " Unto
one is given utterance of wisdom, to another is given utterance of
knowledge by the same spirit, to another is given faith by the same
spirit." He works not all in one, nor all in many, but all in all ;
bestowing several graces upon several persons as he will, each one
being indued with a different gift to edify withal.
Diversities of gifts are not given unto men for ostentation, or
faction, or, as it is in the Gospel appointed to be read this day, to
make merchandise in the Temple, but for edification to do good
withal. Not only to themselves in their own particular estate, but
for the benefit of others, even the general good of the whole Church.
For, " as we have many members in one body, and all members
have not one office : so we being many, are but one body in Christ,
and every one another's members." See Epistle, Second Sunday
after Epiphany.
662 THE OFFICIAL CALENDAR OF THE. CHURCn.
THE GOSPEL.
Luke xix. 41. — " And ivhen he loas come near to Jerusalem, he
beheld the city, and ivcpt on it,'' ^-c.
In this history St. Luke sets clown Christ's behaviour both before
and after he came to Jerusalem.
f Time ■when, at that hour when he was enter-
I tained of the multitude with great pomp and
("What he did, he wept, ) jollity.
I And in it, the | Cause why, the consideration of Jerusalem's
Before, -| I unhappy state, in respect of her present sins
(^ and future judgments.
■ What he said I Opt^tj^'^ly = " 0, if thou hadst known," etc.
' I Definitively: " The days shall come unto thee," etc.
f 1. Correcting the gross abuses of the Temple, "casting out those that
A ftp J ^^^^ ^°^ bought therein."
' 1 2. Showing the right uses of God's house, namely, that it is appointed
[ for prayer and preaching.
" And when he was come near Jerusalem, he beheld the city and
wept." Our blessed Saviour in his progress to Jerusalem was
honoured of the multitude very much, as St. Matthew reports ; for
some spread their garments in the passages, others cut down
branches from the trees and strewed them in the way, the whole
company going before and coming after, cried "hosanna, blessed be
he that cometh in the name of the Lord ;" or, as our Evangelist,
" they began to praise God with a loud voice for all the great works
they had seen, saying, peace in heaven, and glory in the highest
places." And yet in the midst of all this jollity, when he beheld
Jerusalem he wept. Insinuating that all the pomps and delights of
the present world are soon turned into mourning : ''' even in laugh-
ing the heart is sorrovfful, and the end of mirth is heaviness." In
heaven is nothing but all pure joys, in hell nothing but mere mise-
ries, in earth are both, one mingled with another. Our life resembles
a river ; for as all rivers come from the sea, and return thither
again, so the beginning and ending of our days are full of salt
water, our first voice being a cry, the last a groan. There is hap-
pily some sweet and fair water in the middle of our age, but it
passeth away so swiftly, that it is no sooner seen but gone. Like
the spider's house and tree, which, if it be taken out of his place,
it will deny it, and say, I have not seen thee. Sejanus (as Xiphilin
reports) in the forenoon was so followed of the people, that they
would have made him their Coesar ; yet hated him so much in the
THE TENTH SUNDAY AFTER TRINITY. 663
afternoon, that they sent him as a malefactor unto the jail, giving
iron fetters instead of a golden crown. Balthazar, in the midst of
a great feast, as he was carousing in the golden vessels of the
Temple, saw the fingers of a man's hand writing upon the walls of
his palace, which "so troubled his thoughts, and changed his coun-
tenance, that the joints of his loins were loosened, and his knee'
smote one against another." " When the children of Job were
banquetting in their elder brother's house, behold there came a
great wind from beyond the wilderness, and smote the four corners
of the house, which fell upon them and slew them :" and therefore
seeing the calamities of this life surpass the joys in number and
nature ; Christ is said often in the Gospel history to weep, but
not once to laugh. Hereby teaching us that so long as we be pil-
grims in a strange land out of our own country, we must sit down
by the waters of Babylon and weep. As for our harps, we must
hang them up, until we come to Jerusalem above. Psal. cxxxvii.
This weeping of Christ concerns all men, especially clergymen.
It concerns us all as a demonstration of his manhood ; for hereby
we know that our High Priest is touched with the feeling of our
infirmities. It is an instruction for clergymen in more particular,
for that he confirmed his own precept with his own practice. He
said elsewhere, " Blessed are they that mourn ;" and behold him-
self doth here weep.
The next point to be further examined, is, the cause why Christ
did weep. And that is the consideration of Jerusalem's estate,
both in respect of her present sins, and future punishment. " When
he was come near to Jerusalem, he beheld the city, and wept on it."
Here w^e may learn many good lessons. As first^ it serves to terrify ;
for as the penitent sinner occasioneth in heaven joy, so the reckless
offender continuing obstinate in his iniquity, brings (as much as in
him lieth) even heaviness into the courts of happiness. Secondly,
this may comfort us in our temptations, as being assured " He
willeth not the death of a sinner, but that all repent and be saved."
He doth affect our conversion unfeignedly who weeps over our sins
so bitterly, speaking also pathetically : " Return, return, 0 Shu-
namite, return, return. 0 if thou hadst known these things which
belong unto thy peace !" Let us not, I beseech you, make Christ
a stage-player or hypocrite, commanding his affection and tears in
sport ; nam quicquid vult, valde vult. And his will is, " that all
men shall be saved, and come to the knowledge of the truth." And
therefore when Christ at any time shall draw near to us in his holy
word and sacraments, as he did here to Jerusalem in his bodily pre-
664 THE OFFICIAL CALEIMDAF. OF THE CnURCH.
sence ; let us open the doors of our heart, and gates of our temple,
that the king of glory may come in. 3. This teacheth us to love
our enemies, and to pray for them who persecute us. It is certain
Christ knew that he should be crucified in Jerusalem, and yet he
desired their good, who sought and wrought his hurt. 4. That we
make not ourselves merry with the mad humors, idle speeches, out-
ragous oaths of drunkards and atheists ; I say, that we laugh not at
the falls of our brethren, applauding them in their folly, making their
infirmities and sins our tabret and delight, but rather following here
Christ's example to lament, when we behold such enormities in any.
'•' Weep for the dead, for he hath lost the light : so weep for the
fool, for he wanteth understanding : make small weeping for the
dead, for he is at rest, but the life of the fool is worse than the
death." And if we must be sorry for the sins of another, how
much more for our own ; vreeping with Peter bitterly ? That St.
Peter wept, I find, saith Ambrose ; but what he said, I find not.
I read of his tears, but not of his satisfaction: ''Peter wept, and
was silent, for he was not accustomed to excuse what he wept over ;
what he could not defend he could wash away."
"0 if thou hadst known." This exceeding pathetic speech is
abrupt and defective. But it may be supplied thus : 0 daughter
Sion, if thou hadst known so well as I, thou wouldst weep so well
as I ; thou wouldst remain still, and not perish in thy sins. Or as
others, thou wouldst obey my preaching and believe. Jerusalem,
Jerusalem, if thou hadst known those things which belong unto thy
peace so well as I, thou wouldst -agree quickly with thine adver-
sary, thou wouldst even in this thy day be studious of peace, thou
wouldst (as it is in our English text here) take heed. See Pani-
garol. horn, in loc. part i. Jan. concord, cap. 110. Erasmus et Mal-
donat, in Luc. xix. 42.
Christ then wished unto Jerusalem : 1. Understanding and knowl-
edge. 2. Such a knoAvledgo as was profitable to know those things
which belong unto peace. 3. Seasonable knowledge : even in this
thy day. Jerusalem if thou hadst known. As if he should say,
will ye know why I weep ? it is because thou knowest not the time
of thy visitation, " therefore do I weep :" " thou also," that is, thou
so well as any, yea, better than all other cities in the world. For,
if Samaria and Galilee had perished in their sin, my grief would
not have been so great. But thou, Jerusalem, " art the city of
God, the joy of the Avhole earth, an habitation which the Lord hath
chosen for Himself, saying, this shall be my rest forever, here will
I dwell, for I have a delight therein." 0 Jerusalem, Jerusalem,
THE TENTH SUXDAT AFTER TRINITY. 665
■whose stately towers are lift up into heaven, thou shalt now be
" made even with the ground, for thine enemies shall not leave in
thee one stone upon another."
Yea, but did not Jerusalem know ? Yes, surely, " the words of
the prophets and Moses were read among them every Sabbath day."
Yet because they neglected " the time of their visitation, these
things were hid from their eyes." As Christ expounds himself:
" This people's heart is waxed fat, and their ears are dull of hear-
ing, and with their eyes they have winked, lest they should see
with their eyes, and hear with their ears, and understand with
their hearts, and should return, that I might heal them." Happily
this unhappy city knew many curious quirks of the law : but it did
not understand this one necessary point of the Gospel, that Christ
was her peace. For when he would often have gathered her chil-
dren together, as the hen gathereth her chickens under her wings,
they would not, but obstinately rejected Him, and betrayed Him,
and denied Him, and in fine crucified Him. Acts iii. 13, 15.
'' Even in this thy day." The time of our visitation is but a
day, wherein man laboureth until evening, at night his soul is taken
from him, and when that night is come, no man can work. Where-
fore " while it is called to-day, receive not the grace of Christ in
vain. For now is that accepted time, behold now the day of salva-
tion." Even this day, Jerusalem, is allotted for thy conversion, after
the killing of so many prophets, and stoning of such as were sent
unto thee ; yet if thou wilt hear my voice to-day, " seeking me
while I may be found, and calling upon me while I am nigh:" if
thou wilt in this day, wherein I come weeping uuto thee, for thee,
repent and believe, thou mayest be received unto favour. But ex-
pect not another day, for this is thy day, the next is the day of the
Gentiles, or happily, God's day, wherein He will visit in judgment,
not in mercy. Deceive not thyself, daughter Zion, this day shall
have no morrow, for at this very now, the God of vengeance and
day of vengeance are met together.
'•''•' For the days shall come unto thee that thine enemies shall cast
a bank about thee." The time wherein ungodly men take their
vain pleasures is but a day, but the time wherein they shall be
punished hereafter is called in the plural number, days. "If God
spared not the natural branches, if he rejected his own city when
she rejected His own Son ; let us not, I beseech you, '^ despise the
riches of his bountifulness and patience, and long suffering," calling
us in this our day to repentance, for these three follow one another.
Great benefits abused occasion great sins, and great sins are the
44
666 THE OFFICIAL CALENDAR OF THE CnURCH,
forerunners of great judgments. If England, then, as Jerusalem,
harden her heart, -while Christ crieth in her streets, and " teacheth
in her Temple daily ;" what doth it else but heap unto itself •wrath
against the day of wrath, and of the declaration of the just judg-
ment of God ?
■^^ He -went into the Temple." It is a new conceit of some which
are bad philosophers, and worse divines, that our blessed Saviour
was a coward, in fearing the natural death of the body, a distracted
wretch in suffering the spiritual death of the soul, a brand of hell,
in enduring for a time the infernal death both of body and soul.
But the silver current of the Scriptures, and the whole stream of
expositors, even from the first preaching of the Gospel, until the
days of Augustinus, Justinianus and Cardinal Cusa, run quite
another way, concluding peremptorily, that our glorious Saviour
did undergo the first death manfully, and overcome the other
triumphantly.
Not to crucify the text, and to meddle with impertinent controver-
sies, if Christ had been cowardly daunted with the terrors of bodily
death, he would not often have visited Jerusalem, the city wherein
he certainly knew that he should be crucified, at those times when
there was greatest resort, and in those places which were most fre-
quented, as it is said here, "He went into the Temple." I confess,
Christ did naturally fear death, otherwise he should not have been
affected as an ordinary man : yef he suffered willingly, otherwise
he should not have been so well affected as an ordinary martyr.
For whereas there be three kinds of martyrdom ; the first, in deed,
but not in will, as the martyrdom of the Bethlemitish innocents
recorded by St. Matthew ; the second, in will, but not in deed, as
the martyrdom of St. John the Evangelist, reported in Ecclesiasti-
cal history ; the third, both in will and deed, as that of. St. Stephen,
related in Acts vii. If Christ's martyrdom and bloody passion had
been in deed, but not in will, it could neither have been meritorious
for himself nor satisfactory for others ; because it is a true rule,
both in reason and divinity, that an action done either by chance
without our knowledge, or by violence against our Avill, is neither
accepted of God, nor commended by men. That only is done well,
which is done of our will. And therefore whatsoever others print
or prate, Christ endured his Passion most resolutely and cheerfully,
witnessing so much of Himself, " No man taketh my life from me,
but I lay it down of myself."
For the clearing then of this point, we must remember an old
distinction, namely, that there was in Christ (non secundum poten-
THE TENTH SUNDAY AFTER TRINITY. 667
tiam, sed secundum actum) a double created or human will, a
^b.rscii and a jSovTi^fftj, saith Damascen, that is, as Aquin.construeth it,
a natural will and a rational will, as the sententiarj divines usually
speak, voluntas ut natura, et voluntas ut ratio. Now Christ, accord-
ing to his sensual and natural will, trembled at the pangs, and
quaked at the pains of death : neither was this act sinful or inordi-
nate in Him, forasmuch as nature shunneth all things hurtful and
destructive. And Augustine, writing of crosses and troubles, affirmed
truly, " Thou commandest us to tolerate, not to love them ; now no
one loves what he tolerates, yet, if commanded, we love to tolerate."
But according to Christ's rational will, it was his chief desire to
die : " 0 my Father, if it be possible, let this cup pass from me,
nevertheless, not as I will, but as thou wilt :" ovxu? iyu ei-Ku^ not accord-
ing to my thelesis and natural desire, which abhorreth death, but as
thou wilt, to which my rational will is always conformable. So St.
Augustine and the schoolmen expound his words in lib. 3, sent,
dist. 17.
Aquine doth exemplify the point thus : '' A man," saith he,
"will not naturally suffer lancing and cutting of any member,
yet for the good of the whole body reason often overcomes sense,
whereby burning and lancing is endured. In like manner Christ
naturally abhorred death, but by force of reason, considering that
the passion of him our head should procure great good unto all
the Church his body, and that the momentary death of one should
purchase eternal life to all, in the midst of his great agony he
spake cheerfully to his apostles, " Arise, let us go : behold he is at
hand that betray eth me;" saluting the traitor Judas, "friend,
wherefore art thou come?" yielding himself voluntarily to his
enemies' attempt, neither suffering his followers to offend them, nor
commanding God's angels to defend himself. And on the cross, so
far w^as he from the pains of hell, as that he promised unto the
blessed these the joys of heaven: " Verily I say unto thee, this
day shalt thou be with me in paradise." To conclude with Lombard,
Christ feared death, but not from the affection of reason. As
Altissiodorensis upon this text, eschewing death on its own account ;
yet undergoing death on account of others ; " giving himself for us,
an offering and a sacrifice of a sweet smelling savour to God."
Coming into the world not to do his own sensual will, but the will
of God who sent him. Otherwise he would not usually have gone
to that city where he should be crucified, at such times, and into
such places where the greatest multitudes assembled ; as the text
saith, "he went into the Temple."
G68 THE OFFICIAL CALENDAR OF THE CHURCH.
Now the reason -why Christ so soon as he came to Jerusalem
entered into God's house, was partly to move his own followers
unto devotion in the temple, and partly to remove sacrilegious per-
sons out of the temple. For the first, in that Christ did not ordi-
narily converse in the court, nor the market, nor in the theatre, but
in the temple, he doth intimate to all Christians in general, but to
clergymen in more particular, that " his kingdom was not of this
world." And therefore such as will be his disciples, must renounce
the pleasures of the theatre, the wicked gains of the market, the
vain gallantry of the court, and wholly devote themselves either to
lay service in the temple, or to do service for the temple. This
we promised at our first matriculation and entrance into the Church,
so that if Satan, "the prince of the world," take us in his posses-
sions, he will challenge us for his own, and press God to forsake us.
" Account him as mine, who is unwilling to be thine, and is ap-
prehended in my possessions. What has the renunciator of vice
to do in the theatre ?'' Aug. Did he not vow when he first gave
up his name to be thy soldier in holy baptism, that he would for-
sake the devil and all his works, the vain pomps and glory of the
world, with all covetous desires of the same ? What then hath he
to do in my kingdom, doing my service ? What business hath he
in the play-houses, or other of my territories ? He should be in
Christ's college, in the divinity schools, in the holy library, in the
temple, desiring rather to be a door-keeper in God's house, than a
commander in the tents of ungodliness.
But this especially concerns ecclesiastical persons and church-
men, as being in the right ubi, when they stand in the pulpit and
teach in the temple. A clergyman among seculars is a fish out
of water. Clergymen in the Church are in their proper element,
for the temple should be the centre of all their circumference. My
meaning is not that the king's court should be disfurnished of
chaplains, or of his council of prelates : God forbid. For as the
commonwealth is flourishing when either philosophers are kings
or kings are philosophers, even so well is it with the Church, if
godly prophets hang as a precious ear-ring at the prince's ear.
Worthily hath Erasmus observed in an epistle to John Alasco,
that, if we had more bishops like Ambrose we should have more
emperors like Theodosius. If Brentius, the divine, be counsellor
to the Duke of Wittenberg, religion thereby shall be better es-
tablished. If Occam the schoolman, fly to Lewis the emperor, he
may well say, " Protect thou me with thy sword, and I will de-
fend thee with my pen." In a word, if the kingdom be ruled by
THE TENTH SUNDAY AFTER TRINITY. 6G9
God's sceptre, it "will continue ; but " where there is no vision the
people decay." So that if clergymen follow the court for the
greater good of the temple, then, as Herodian said of Rome,
wheresoever the emperor is, there is Rome. So, wheresoever there
is a good prelate, there is a walking Church and an holy temple.
But if our designs be merely secular, having one foot in the court,
another in the city, none in our cure, then assuredly we are out of
our rank, and most unlike Christ our Master, of whom it is said
here, that " he taught daily in the temple."
The more we keep within the circuits of our Churches, and
circles of our studies, the more we frequent the chapel, the library,
the school, the more priestlike and scholarlike. But, on the con-
trary, when our habits are irregular, our company disordered, our
speech unsavory, our whole conversation according to the fashions
of the world, then, as Budceus is bold to write, we are rather
crassiani than christiani, more secular than ecclesiastical. I do not
envy the rich clergyman ; I wonder only with Synesius, how they
can gain so much leisure as to serve two masters : God in choro,
and Mammon in foro. "If riches increase, we must not set our
hearts on them ;" if our places be great, our minds must be lowly ;
rather than the cares of this world should choke the good seed in
us, we must imitate Albertus Magnus, of whom it is reported in
history, that he left his bishoprick of Ratisbon to read public
lectures in Colon and follow Theodorit's example, who writes of
himself in a certain epistle to Leo, Bishop of Rome, that whereas he
had been a bishop living plentifully many years, he had pur-
chased "neither lamb, nor coin, nor grave," as the Magdebursenes
report in his words, in Cent. 5, col. 1011. For if we which ought
to be the salt of the earth, and light of others, shall addict our-
selves unto the world, being (as Bernard speaks) " clergymen in
habit, worldlings in calling, neither in deed," then we may cry with
Augustine, ^'Woe to miserable me, preserving these things in memory,
writing them on paper, but not living them." Or, as the same
father in another case, " Woe be unto us if we have Christ in our
books and not in our hearts," if we which are God's inheritance,
spiritual men, consecrated to the temple, make it not our chief study
to do good unto the Church, as Christ here, who so soon as he came
to Jerusalem, instantly visited his Father's house.
Secondly. Christ entered into the temple to remove sacrilegious
merchants and to reform abuses therein. Hereby signifying that
the disorder of the Church occasioned the destruction of the city.
For so long as the priests were wicked, the people could not be
670 THE OFFICIAL CALENDAR OF THE CHURCH.
good. Bj this example princes and prelates are tauglit that their
chief time be spent, and best endeavors employed in well ordering
God's house, that it prove not a '• den of thieves," but as God
would it should, " an house of prayer." Aaron and Moses must
join together in this good work. The minister must use the
spiritual sword, and the magistrate the temporal, in casting out and
whipping out of the temple such as sell and buy therein. Sa-
crilege is the profaning of that which is holy.
C Persons.
Now holiness is ascribed unto < Places.
( Things.
And therefore, as Aquino notes, sacrilege may be committed in
person, when an ecclesiastical man is abused; in place, when the
Church is profaned ; or in thing, when things dedicated to holy
uses are otherwise employed. And this kind of sacrilege may be
committed in three ways.
1. When holy things are stolen out of holy places, as the con-
secrated vessels out of the temple.
2. If a thief should break open a Church to steal away some pri-
vate treasure hid therein.
3. When the Church is robbed of her possessions and endow-
ments.
If all men examine themselves according to this rule, many will
assuredly find that they worthily deserve the whip. In our neigh-
bour countries, they complain with Peter Blessensis, that claustra are
turned into castra, temples into tents. That the nobility, gentry,
commonalty, regard their own hearths more than the altar of the
Lord. And I would to God, England had not just cause to cry out
against selling of oxen, and sheep, and doves in the Temple : that
is, as one wittily, ''great benefices little benefit, everything.'' As
one says in old time :
" The son is a chief priest, the father an abbot, each is a Simon."
How little a sin soever it seem to be, yet all kind of sacrilege
is odious in the sight of God. As for that which is in person, he
saith, "he that despiseth you, despiseth me." For sacrilege commit-
ted " in things :" ''ye have spoiled me in tithes and offerings." And
lastly, for that " in place," our Saviour here doth cast out of the
temple, such as sold and bought therein.
This horrible crime is not only condemned by Papists and Luther-
ans, and the Church of England : but also by the consistorian divines,
who shut the door now the steed is stolen, and repent too late that
ever they betrayed God's inheritance into the hands of impious cor-
THE TENTH SUNDAY AFTER TRINITY. 671
morants. Calvin compares the magistrates of Geneva to cruel tyrants,
affirming that they are the Pope's successors in theft and robbery.
Beza in his tract of three sorts of Bishops is resolute, that Protes-
tant Church-robbers are new thieves, entered into the room of old
thieves.
To conclude with Justinian, " treason is a petty sin in compari-
son of sacrilege." The reason is rendered by St. Augustine, ''■It is
committed against God."
As this fault is most abominable, so the judgments of God upon
it in all ages have been most fearful. To begin with Simon Magus,
the godfather of Simonists, as we read, Acts viii. as he presumed in
the public theatre at Rome, to fly up into heaven, he caught such
a fall in the midst of his pride, that he broke his legs and his
thighs, as Clemens Romanus reports. Julian, the devil's darling,
uncle to Julian the wretched Apostate, together with Felix, the
emperor's' Lord Treasurer, pilled and pold the Churches of Anti-
ochia, partly to fulfill their irreligious humors as also to fill full the
prince's exchequer. Julian when he was in a temple, " adversus
sacram mensam minxisse dicitur." And Felix beholding the costly
vessels and chalices Constantinus and Constantino had bestowed,
scoffingly said, " What stately plate is here for the carpenter's son ?"
but because these beasts opened not their lips, that their mouths
might show forth God's praise, but whet their tongues as swords to
strike at the Lord's annointed ; Julianus's mouth, using always un-
savory speeches, at the last acted a most filthy part : for that ordure
which should have gone downward, was cast upward, dying a loath-
some and nasty death. And Felix, who had so base a conceit of
Christ's blood, did nothing night and day but vomit blood until his
unhappy soul was stretched away from his accursed carcase. Wil-
liam Rufus, who pulled down churches and religious houses, to
make palaces of state and places of delight, was stricken as he was
hunting in his new forest with an arrow, shot by Sir Walter Tyrell,
that he fell down dead. When Scipio did rob the temple of Tho-
lossa, there was not a man who carried away gold from thence that
ever prospered afterward. The gods of the church are like the gold
of Tholossa, none thrive that unlawfully possess a penny worth of
them. 0 Lord God, that our mouth may be filled with laughter,
and our tongue with joy; make them and their princes like Oreb
and Zeb, yea, make all their princes like Zeba and Salmana, which
say, let us take to ourselves the houses of God in possession.
'^ It is written, My house is the house of prayer." Here we may
learn the right use of God's house, namely, that it is appointed for
672
THE OFFICIAL CALENDAR OF THE CUURCH.
prayer and preaching. For prayer, we have God's o-wn precept,
" it is Avrittcn, My house is the house of prayer." For preaching,
Christ's own practice; ''daily teaching in the temple." Those
things which Almighty God had joined together, let no man put
asunder. Preaching may not thrust out of the church common
prayer, for it is an oratory : neither may prayer shuffle preaching
out of the Church, for it is an auditory. See church horn, concei'n-
ing the right use of the church, part, 1. Hospinian de origine tem-
plorum, lib. i. c. 1. Culman, Marlorat, Zepper, in loc.
THE EPISTLE.
1 Cor. XV. 1 — " Brethren, as iJertaining to the Gospel which I
preached unto,'' ^-e.
St. Paul in this
Epistle doth
'Extol his preach-
ing in
Extenuate his
l^ person,
'General, for that it was a Gospel, and such
a Gospel, as he received of the Lord.
Particular, showing "how Christ died for
our sins, and rose again the third day."
' As being the last Apostle, " born out of due
time."
As being " the least Apostle, not worthy to
be called an Apostle." The least in respect
of his former sin, for " he persecuted the
congregation of God :" but the greatest in
respect of his present grace, for God's
grace was in him, and with him in such
sort, that he laboured more abundantly
than they all.
" Brethren, as pertaining to the Gospel." In the former chap-
ters he corrected the Corinthian's en-or concerning the gifts of
grace ; but in this present, he doth rectify their judgment touching
the gifts of glory, proving at large the resurrection of the dead,
which one point of doctrine he calls a gospel, as containing glad
tidings of great joy, without which *' of all men" Christians *' should
be most miserable." Or a gospel, as being a main pillar of the
Gospel, and holy belief, lest they should doubt of this truth, as of
a matter indiflerent, not appertaining necessarily to their salvation.
"I have preached and ye have received" this article, so that you
shall show yourselves inconstant, and apostate in denying it. Here
we may note the degrees of faith and steps unto salvation. The
first, is preaching of the Gospel ; the second, hearing of that which
is preached ; the third, receiving of that which is heard ; the fourth.
THE ELEVENTH SUNDAY AFTER TRINITY. 673
continuing in that which is received ; and then lastly conies salva-
tion, " if thou be faithful unto death, I will give thee a crown of
life."
"For, first of all." That is, at the first, and chiefly, because
Christ's "dying for our sins, and rising again for our justifica-
tion,'' are the two great fundamental arches of faith, on which all
other articles are built. " If Christ be not raised again from the
dead, your faith is vain, and you are yet in your sins." And there-
fore these points are to be taught imprimis. That is, '^ among the
first and greatest articles of belief." Aquine. For this cause Paul
presseth here Christ's resurrection by sundry demonstrations, af-
firming that after his death and burial " he was seen of Cephas,
then of the twelve, after that of more than five hundred brethren
at once ; of James, and all the apostles, that is, both apostles and
disciples, and last of all, he was seen of me."
"Which I received," As in this epistle before, c. xi. 23. "I
have received of the Lord, that which I have delivered unto you."
So Gal. i. 12. Neither received I it of man, neither was I taught
it, but by the revelation of Jesus Christ ; inspired and called to his
apostleship by the Holy Ghost. Acts xiii. 2. His Gospel was not
man's doctrine, nor after man; but he preached "how Christ
died for our sins, agreeing to the Scriptures, and that he was
buried, and that he rose again the third day, according to the
Scriptures." Hereby teaching all teachers to speak the words of
God. The chief places fortelling Christ's death, are Exodus xii.
7 ; Psal. xxii. 17 ; Dan. ix. 20 ; Zach. xiii. 7 ; Esa. liii. 5. Con-
cerning his resurrection, John i. 17, and ii. 10. For so Christ him-
self, Matth. xii. 40, and Hos. vi. 2, for so St. Jerome, Rupert,
Ribera, construe that place, concording herein with Origen, Ruf-
fin, Augustin, Bernard, Aquin. ad Ephes. c. 2. lect. 2, et Anselm.
in hunc ipsum locum Pauli.
" He was seen of me, as of one that was born out of due time,
tanquam abortivo." Our Apostle makes himself abortive, for he
was not new born so soon as Peter and John, and others of the
twelve. Secondly, St. Paul was pulled out of the Jewish syna-
gogue, that he might be made the son of Christ's Church, as it
were, by violence ; for in the midst of his breathing out threatenings
and slaughter against the disciples of the Lord, he was received
to mercy, put apart to preach the Gospel, " as a chosen vessel to
bear Christ's name before the Gentiles, and kings, and the children
of Israel." Acts ix. 15. Thirdly, St. Paul thought himself abor-
tive, for that he saith, " I am the least apostle, not worthy to be
674 THE OFFICIAL CALENDAR OF THE CHURCH.
called an apostle, because I persecuted tlie Church of God." He
did this ignorantlj, through unbelief. 1 Tim. i. 13. Yet he did
acknowledge it for a great fault, even so great that he deemed
himself unworthy to be numbered among the apostles. How much
more then ought we to lament our sins after the knowledge of the
truth, after we have received how we ought to walk and please
God? "If we say that we have no sin, we deceive ourselves, and
the truth is not in us. If we acknowledge our sins, he is faithful
and just to forgive us our sins." Saith Augustin, " confess, and God
will ignore it ; but if man scorns to own in his heart, how shall
God ignore his offence?"
''But by the grace of God, I am that I am." He doth as it
were, part himself into two. Considering his sins, he reputes him-
self the least apostle ; yet considering God's grace Avhich is in
him, he saith, "■ I laboured more abundantly than they all." Inten-
sive ; for he was in journeying often, in perils of waters, in perils
of robbers, in sea, in city, wilderness. Extensive, cumbered with
the care of all the churches, as he tells them in the next epistle.
So that as one doth gloss the text, Paul was " the least in time,
not in dignity, in humility not in labour, in his own esteem, but
great in God's." By this example pastors are taught so to confess
their own unworthiness, as that they bring not their calling into
contempt hereby. John the Baptist acknowledged himself " not
worthy to unloose the latchet of his Master's shoe ;" yet he did
execute his oi£ce stoutly, telling the Pharisees and the Sadducees
unto their face, that they were a "generation of vipers."
"Yet not I, but the grace of God which is with me." Doctor
Bishop, against the Reformed Catholic, tit. Freewill, cavils at the
reformed catholic for translating this clause " the grace of God in
me." Because forsooth, according to true construction, it should
be , " the grace of God which is with me." S. Jerome hath read it
both ways. One, where " the grace of God which is in me ;" another
where " the grace of God which is with me ;" 1. 2, adversus Pelagia-
nos, in torn. 2, f. 284. So the Church of England may well admit
both as between which in effect there is no difference. But to
tell the truth, and so shame the devil, as well our Bibles as
communion book translate as he would have it, " the grace of God
which is with me." Surely, Mr. Bishop should have delivered an
untruth in saying, "he;" but in avowing "they corrupt the
text," he telleth a rank lie. For I pray what shall he gain, or
we lose by this interpretation, in the question of freewill ? albeit
God's grace was working with him, he did not of himself work
THE ELEVENTH SUNDAY AFTER TRINITY. 675
with God's grace. For lie said afore, "by the grace of God I am
that I am." Ergo, it was of grace that he did work with grace.
As if he should have said, '^ I have laboured more abundantly
than they all, yet I can attribute nothing to myself therein, but all
to grace, because it is the work of grace in me, whatsoever I have
done in working with grace." Fearing lest the work should be as-
cribed to himself, saitli (Eecumenius, he referreth it to the grace of
God. To the same purpose the same apostle, Rom xv. 17, 18. " I
have whereof I may rejoice in Christ Jesus in those things that
pertain to God ; for I dare not speak of anything which Christ
hath not wrought by me." To conclude with Orosius : heedless,
presumptuous man, what dost thou look at that he saith " with
me?" mark well that he hath first said "not I." Betwixt "not
I" and "with me," cometh in the midst, " the grace of God,"
whose indeed it is both to will and to work for the making of a good
will, albeit the will be the will of man. Wherefore he was bold to
say " with me," because he had said " not I." So then the grace
of God's power worketh in the will of man, which hath given to it
to will the same. AVhereupon the conscience of man professeth
and saith, "■ not I," but God's grace giveth him, that he may say
" with me." The Gospel and Epistle meet here; for the Pharisee
trusting in himself did attribute too much unto his own merit, say-
ing, "I am not as other men are." But the Publican, ascribing all
to God's grace, would not lift up his eyes to heaven, but smote his
breast and said, '' God be merciful to me a sinner." See Ferus
ser. 2, et 4 Dom. 12, Post, Pentecost.
THE GOSPEL.
Luke xviii. 6. — '' Christ told tJiis parahle unto certain who trusted
in themselves,'^ ^c.
/Occasion ; " Christ told this parable to cer-
r ^^ • f^ 1,1 i tain who trusted in themselves," &c.
in this Gospel three \-n .,. ,, . , . ,,
,. n 1 Proposition: "two men went up into the
points are chieliy j m i . ,, o
^ ., ,, "^ / lemple to pray, &c.
considerable, name- A . t ,• , t, n .^ • i , i
, ^1 n 1 Application : " i tell you, this man departed
ly, the parables : i i ,1-1 ."^ .' , ,i
•^ * S home to his house justified, more than the
\ other."
There are four kinds of proud men. 1. Arrogant, attributing
every good thing in themselves unto themselves, and not unto God.
676 THE OFFICIAL CALEXDxi.R OF THE CHURCH.
2. Presumptuous, ackno^Yledging that God is the giver of their
grace, but upon their own merit. 3. Boasters of eminency, which
indeed they have not. 4. Despisers of others, as effecting to be
singular in that they have. To all these generally, but to the last
three more principally, Christ told this parable. Bad lives occasion
good laws ; he, that extracted honey out of a stone, and oil out of
an hard rock, seeing " certain trusting in themselves, as if they
were perfect, and despising others," hereby gained a good hint to
commend humility. The which is such an excellent virtue, that all
other gifts of grace contend for it, as all the cities of Greece did
strive for Homer. Temperance challengeth it for her own, because
there is arduum and bonum in every virtue ; the one doth require
magnanimity, the other humility. Fortitude callengeth it for her
own, for that humility doth overcome prosperity which assaulteth
us at the right, and adversity fighting against us on the left hand.
Injustice challengeth it for her own, for that humility giveth unto
God, ourselves, and our neighbour that which is due. Whereupon
Christ termed humility justice, Matth. iii. 15. " Thus it behooveth
us to fulfill all righteousness." That is humility.
^' Two men went up into the temple to pray." That they went
together was commendable, " for where two or three are gathered
together in my name," saith Christ, " I am in the midst of them.
It was also commendable that they went up into the temple to pray,
'' for God's house is the house of prayer." If any come to prate,
to plot, or practice villainy, we may speak to them as the king
Ahasuerus once to Haman, " Will he force the queen also be-
fore me in mine house?" So will ye lust after a woman, or thirst
after any mischief before God in his own house? Commendable
likewise (as some divines observe) that they prayed '' apud se," not
howling and crying as the priests of Baal, but secretly within their
hearts. In all these respects, our text makes the Publican and the
Pharisee to be like. So that in the judgment of the Church it
could not well be discerned which of the two was more justified.
But Almighty God who foresaw two men in the field, whereof the
one should be received and the other refused ; and two women grind-
ing at the mill, whereof one should be saved, and the other con-
demned: understood also that twc should go together into the tem-
ple to pray, whereof " one was a Pharisee, the other a Publican:"
one rejected as wholly trusting in himself; the other justified as
altogether relying upon God's mercy. Both appeared in their in-
tention to be like, but they were found in their devotion most unlike.
For "the Pharisee stood and prayed thus with himself: God I
THE ELEVENTH SUNDAY AFTER TRINITY. 6 77
thank thee that I am not as other men are, extortioners, unjust,
adulterers, or as this Publican : I fast twice in the week, give tithe of
all that I possess." But the the Publican standing afar off, would
not lift up his eyes to heaven, but smote his breast, saying, '' Gcd
be merciful to me a sinner."
The manner of the f Long, in respect of battology and tautology.
Pharisee's prayer is ^ f First, standing so pert.
( Lewd, in respect of his gesture -^Secondly, standing a-
[ part.
f Privately, showing wliat he was,
^r\ r «!• ^c I "not an extortioner,"&c.
fCommenaing himseli < t> -r ^ i i • i ^ u
° I Positively, declaring what he was,
The matter is mere J L "I fast twice in the week," &c.
braggery. j
( Generally, " not as other men."
Discommending others-^ More particularly, not as a Publi-
(^ can, " not as this Publican."
The Pharisee's orison was tedious, as containing more lines than
the Publican's prayer had words. First, using battology : for he
might have professed all his perfections in that one word "just;"
as well as the Publican confessed all his imperfections in this one
word "sinner." Secondly, trifling in tautology; for if he were
just, it followed he was not an extortioner; if not an extortioner,
then without all question he paid his tithes. Again, if he fasted
often, it argued his continence ; and if he were more righteous than
all men, it must be granted necessarily that he was more just than
the Publican. But this vain babler did bombast his style with idle
repetitions, and filled his periods with unnecessary terms, exhibiting
his petition not unto God (as Basil notes) but unto his own sweet
self, to hear himself, and to please himself; which the text insinu-
ates also, saying the Pharisee stood and prayed to himself.
Some modern hypocrites herein resemble that old Pharisee,
being overlong in their prayers, and exceeding tedious in their ex-
ercises; even Narcissus-like, much enamored with their own shadows,
always curtailing, and often omitting our common service to prolong
their private meditation, "enemies to reading, because they love so
well to hear themselves talking." Unlike that reverend prelate, B.
Latimer, who, preaching at Stamford in the afternoon, when the
days were short, promised, in the beginning of his sermon, that he
would be very brief, because, saith he, ''the service must be done."
Then the Collects and other parts of our service were received in
the Church, before the distempered and ill-digested extempore phan-
tasies of Anabaptistlcal spirits. I know prayers at one time may
be more long than at another, and as occasions are offered, they
678 THE OFFICIAL CALENDAR OF THE CHURCH.
may well and fitly be conceived upon the sudden also : but yet when
we come to the temple to pray, our meditations should be well com-
posed, that our minds may be the better disposed, and it is fit our
speech should be little, that our devotion may be great : for that
which Epicurus said of grief, may be verified of prayer :
" Si longa est, levis est ; si gravis est, brevis est."
If long, 'tis light; if brief, 'tis grievous while it lasts.
This lesson our Master Christ taught, Matth. vi. forbidding in our
prayers all battology of the Gentiles, polulogy of the Scribes, enjoin-
ing us to beg many things in a few words ; otherwise we shall not
pray to God, but prate to ourselves, as the Pharisee did here.
" The Pharisee stood and prayed thus with himself." The Publi-
can prayed also standing, but afar off, not daring to lift up his eyes
to heaven : whereas the proud Pharisee, is said to stand with-
out kneeling, or other hind of humbling himself before God.
Contrary to that of the prophet, " They shall worship thee with their
faces toward the earth, and lick up the dust of thy feet." So that
this pert carriage upon his tiptoes, argued his arrogant and irrever-
ent behaviour in prayer. Again, learned Beza, from the words
"prayed with himself," notes his affected singularity, sequestering
himself from the Publican, and standing apart like an I per se I ;
very well expressed in the French translation, " se tentant a port
soy." Both of them, as it is in the text, went together into the
Temple ; but when they came there, the Pharisee, like himself, took
the chief room, leaving the poor Publican a longe, in the lowest seat
far behind him, as it were in the belfrie.
Our modern hypocrites also retain these pharisaical gestures as
their own proper inheritance ; for some will never kneel in the
Temple but at the Creed, when they should stand: and others
either stand or sit at the Communion ,when they should kneel. To
bend our knees at the Lord's Table, saith one, is artolatria, wor-
shipping of the bread ; but I fear that insolent carriage of such
spirits, when they should be most humble, is rather autolatria, wor-
shipping of themselves. Again, some stand apart in the Temple,
like this Pharisee, professing themselves separatists : as the Brown-
ists refuse to communicate with us Publicans, and other novelists
have consulted whether it be fit for them to frequent the sermons
of conformable preachers. And all their reason is, because such
are Publicans as it were, that is, Csesar's officers, parliament
divines, time-servers, or protestants of state ; contradicting herein
Christ's OAvn canon, enjoining us not only to hear, but also to do
whatsoever wicked preachers shall deliver out of God's book, sitting
THE ELEVENTH SUNDAY AFTER TRINITY. 679
in Moses' chair. So that if any divine be so bad as thou dost con-
ceive, yet "take that which is thine own and go thy way." If he
be an ill liver, it is thine ; if he speak well, it is thine.
" God, I thank thee." A good priest begins his devotion with a
confession of sins, and ends with a thanksgiving for grace* But
this Pharisee, quite contrary, begins his prayer with " I give
thanks," and, instead of accusing himself, condemneth his neigh-
bors, "I am not as other men are, extortioners, unjust," &c.
!God: "I thank thee."
His neighbour : " I am not as other
men are.
Himseli : " 1 last twice m the week,
I give tithe of all that I possess."
He did pretend devotion in coming up into the Temple, but when
he was come thither, he neither prayed for himself, nor yet for
others. If for himself, then he would either have cried mercy for
some fault, or else craved it for some favour. For the poor beggar
showeth his rags, and the sick patient his wounds, and the humble
petitioner his grievances, and all need Christ : Who excepts him-
self, deceives himself. But this proud beggar (as you see) shows
not vulnera, but munera : not his rags, but his robes ; not his
wounds, but his worth ; not his misery, but his bravery ; reputing
himself so just, that (as Augustine observes) he neither said, "For-
give us our trespasses," as having no sin; nor "Thy kingdom
come," as abounding already with all grace. Neither did he pray
for others, in that he censureth all others absent, and condemns the
Publican present, making himself rather a judge than an advocate:
thanking God more for that others were bad, than for that himself
was good. '^ God, I thank thee that I am not as other men are,
extortioners," &c.
The modern hypocrites oft use the same phrase, "■ God, I thank
thee,'' signifying hereby, that they believe there is a God against
atheists, and but one God against the Gentiles, and that this one
God only must be worshipped, against the papists, adoring crea-
tures instead of the Creator ; and against the carnal Gospeller,
who doth ascribe thanks unto men, which are proper and due to
God alone. If you shall at any time confer upon them a benefit,
they will be so religious in thanking God, as they will usually forget
to be grateful unto you. They will say that it was God's pleasure,
your compassion should not be shut from them, it was his good will,
not your free will ; for you cannot of yourselves think so much as
a good thought, much less perform so good a deed. And therefore
680 THE OFFICIAL CALENDAR OF THE CHURCH.
thongli happily thou shouldst suffer them under a colour of lor.g
praying, to devour thy whole estate, yet they would never thank
you, but thank God that they be not as you ; " not as this Pub-
lican." For they sour all their speeches, and most of their prayers
ordinarily with this leaven of the Pharisees, insinuating always
Satan-like the faults of the brethren, as that they be carnal Gos-
pellers, men of the world, children of darkness, sons of the devil.
In particular, aggravating, to the common people, the faults of the
clergy, terming them enemies of the truth, atheists, haters of good
men, soul murderers, anti-christian chapmen, halting neutrals, hogs,
dogs, wolves, foxes, proctors of Antichrist : but evermore concluding
their own worth and praise, styling themslves the servants and dear
children of God, holy brethren, the sanctified people, Christians and
good men, such as deliver only the sincerity of the Gospel, and pure
milk of the word. In every point conformable to this pattern,
" God, I thank thee that I am not as other men are," &c.
"Extortioners, unjust, adulterers." It is apparent by his own
evidence that he was all these. First, he was an extortioner, in
relying upon his own merits, and robbing God of his glory, which
he will not give to another. Secondly, most unjust, in despising
others, and condemning the Publican rashly without any proof,
witness, or form of law : contrary to right and reason, playing two
parts, accuser and judge. Thirdly, what was he but an adulterer,
in being so wedded unto the world, and enamoured with popular
applause ? So St. James teacheth, " 0 ye adulterers, and adul-
teresses, know ye not that the amity of the world is the enmity
of God?"
"I fast twice in the week, I give tithe of all that I possess."
Aquine hath observed truly, that howsoever ■ all sin may be said
to be in the devil, secundum reatum ; yet only pride and envy is in
him, secundum affectum. He is guilty of other sins, as tempting
men to every sin : but pride is his own proper fault, his darling^ his
Rimmon, and as Bernard speaks, " his character". It was the first
sin that ever was in the world, and it shall be the last ; for as other
infirmities in us decrease, secret pride doth increase. That the
Pharisee went up into the Temple to pray, " that he was not an ex-
tortioner, unjust, adulterer, that he fasted and paid his tithe duly,"
were things exceeding commendable : but his pride like Coloquin.
tida, spoiled the whole pot of pottage. " Abounding in a thousand
virtues he loses happiness by his pride." As God, resembling a
bee, gathered honey out of rank weeds, extracting from sins of the
Publican humility, which is a mother virtue : so the devil as a spider
THE ELEVENTH SUNDAY AFTER TRINITY. 681
gathering poison out of sweet flowers, even of the Pharisee's virtue,
begat insolent pride, which is a monopoly of mischief. As an hen doth
cackle when she layeth an egg, by which it is instantly taken away
from her : in a like manner, as soon as the proud man performs
any good deed, he will presently boast of it ; "I fast twice in the
week, I give tithe of all that I possess ;" being (as one said wittily)
proditor virtutis : a traitor to himself. This Pharisee brought
forth a great many eggs (as it should seem), but he could not
carry them unto a good market, because of his cackling ; one item
of pride spoils all that you have. " The happy, if insolent, are
unhappy.'' Reusner.
"The Publican, standing afar off, would not lift up his eyes to
heaven, but smote his breast, saying, God be merciful to me a sin-
ner." Simon the Sorcerer held that himself was some great man :
Julian the blasphemous Apostate conceived strongly that himself
was Alexander the Great ; and in our age, there was a schismatic,
who said himself was Elias the prophet : even so many which are
in a damnable state, profess themselves exceeding just, in comparison
of others. On the contrary, the fairest saints have thought them-
selves the foulest sinners ; as St. Paul, that he was not worthy to
be called an Apostle : St. Augustin that he was not worthy to be
called a bishop : the prodigal child, that he was not worthy to be
called a son : the woman of Canaan, that she was not worthy to be
reputed a child : the blessed martyrs in their confessions evermore,
that they were not worthy to be servants unto God, and witnesses
of his truth : and the Publican here, though he were most dear to
God, yet he dare not come near to God, he stood afar off, and
would not lift up his eyes to heaven, that is to God in heaven, as
Luke XV. 18, " Father I have sinned against heaven and before
thee," &c.
The Publican's hand, like the bellows, did blow the fire of con-
trition to his heart: his heart like an alembic, distilled the sove-
reign water of repentance into his eyes ; his eyes as a full cistern
being unable to look upward, return the stream back again to the
heart ; that overcharged, drives the flood of his affection to his
tongue ; his tongue like Aaron's censer conveys the sweet perfume
of this precious distillation into the presence of God himself, saying
" 0 God, be merciful to me," &c. The which heavy song or melan-
choly ditty consists of three parts : a Treble, which is exceeding
high, " 0 God ;" a mean, '' be merciful ;" Bass, " to me a sinner."
Couching much devotion in a little room. For all the virtues of a
true penitent, (as namely, confession, contrition, faith, amendment)
45
G82 THE OFFICIAL CALENDAR OF THE CHURCH.
arc found in this one pattern. For confession and contrition :
his hand smote his breast, and his heart moved his tongue to sing
the bass, " to me a sinner." In which action, these three did con-
cur, the heart, hand, sound : the heart signifying he had thought
amiss : the hand signifying he had done amiss : the sound signify-
ing he had said something amiss. Concerning faith he relied
altogether upon grace, first, imploring, "0 God be merciful :" then
applying the mercies of God in Christ, "to me a sinner." And as
for amendment of life, the text saith, "he went home justified
more than his fellow." Now then as Christ to the lawyer, Luke
X. 37, so I to you, "go and do thou likewise." Thou art but a
man ; and therefore call upon God : a sinful man ; and therefore
pray to thy merciful God. It is no shame to be sorrowful, cry
"0 God." It is no discredit to beg grace, pray him to "be
merciful." It is no reproach at all to confess thy fault, tell him thou
art " a sinner." If thy sin past utterly displease thee, thy present
sin shall never hurt thee, saith Augustine. Four words of this
Publican, yea three syllables of David, peccavi, proceeding from a
lively faith, and a contrite soul, obtained pardon for all his offences :
in so much, as Jerome writes excellently : " He, who taught me
his own virtues, how standing, I should not fall, teaches me penitence,
how falling, I may rise again." Our heavenly Father is so pitiful
towards his lost child returning home, that he will not have
patience to stay till his son doth open the parlour door, but he will
run and meet him upon the way, falling on his neck, and kissing
him. Albeit thou be so great a sinner as a Publican, yet if thou
smite thy breast, and cry, " God be merciful to me a sinner ;" if
thou shalt heartily repent, and unfeignedly believe, the Lord will
put all thy wickedness out of his remembrance, and thou shalt go
home to the house thy conscience justified.
" I tell you this man departed home to his house justified more
than the other." You have heard the Pharisee's pride, and the
Publican's humility : now you shall hear Christ's judgment of both.
He did condemn the Pharisee who justified himself, but justified the
Publican who condemned himself. The Pharisee did exalt himself
in respect of his virtue, but the Publican humbled himself for his
sin. See how he who is humbled in his faults, pleases more than
he who is proud in his good deeds. Aug.^ Of the two, the Publican
renouncing his own merits, and laying hold on God's mercy, was
justified more than the other. That is, and not the other.
Here then our modern divines observe that the Pharisee trusting
in himself that he was perfect, is a type of all Justiciaries, hoping
THE TWELFTH SUNDAY AFTER TRINITY. 683
to be saved by the righteousness of the Law : and that the Pub-
lican confessing bis sin and unworthiness, is a type of all true
Christians, holding justification only by faith in Christ, apprehend-
ing his merits, and making his righteousness our righteousness.
For application then of Christ's application, I say with Augustine ;
Audisti sententiam, cave superbiam. Thou hast heard the sentence ;
shun pride. And pray with the Church :
0 God, which declarest thy Almighty power, most chiefly in
showing mercy and pity, give unto us abundantly thy grace, that
we running to thy promises, may be made partakers of thy heavenly
treasure, through Jesus Christ our Lord. Amen.
" SI quid in hoc (lector) placet, assignare memento id Domino :
Quicquid displicet, hocce mihi."
Walfridus Sirdbo, lib. de Eebus Ecclesiasticis.
If pleasure here you find,
To God be praise assigned ;
If errors, ills, and wrongs,
To me the fault belongs.
THE EPISTLE.
2 Cor. iii. 4. — " Such trust have ive through CJirist to Godward;
not that we are sufficient of ourselves^' ^c.
All holy Scripture jointly considered is called not unfitly God's
Testament : as being his revealed will, and as it were written inden-
ture, containing his covenant and conveyance concerning our eternal
inheritance which is above. But the Gospel apart considered, is
termed in this text, a new Testament: as never waxing old, but
always continuing new, though it were from the beginning : "Jesus
Christ yesterday, and to day, the same also for ever," Heb. xiii. 8,
And now, for that it is imprinted after a new manner otherwise than
the letter of the law : " written not with ink, but with the Spirit of
the living God ; not in tables of stone, but in the fleshly tables of
the heart." And new, for that it maketh us " new creatures in
Christ," 2 Cor. v. 17. Paul therefore commends here the vrorthy
function of such as are made able to minister the new Testament,
two ways :
684 THE OFFICIAL CALENDAR OF THE CHURCH.
1. Positively, '' such trust liave we througli Christ to Godward/'&c.
Grace : For the letter killeth, but the
Spirit giveth life ; the Law being
the ministration of condemnation,
but the Gospel the ministration of
righteousness.
Glory : If the ministration of death
through the letters figured in stones
was glorious, &c., how shall not the
ministration of the Spirit be much
more glorious ?
Comparatively, preferring
the preaching of the Gos-
pel before the ministry of
the Law, in respect of
" Such trust." Our Apostle did esteem the Corinthinans his
glory, the seal of his Apostleship, and as it were the very letters
testimonial of his sincerity. For thus he speaks in this present
chapter at the second verse, ''Ye are our Epistle." Such as are
false teachers, need epistles of recommendation unto you : and let-
ters of recommendation from you ; but I, Silvanus and Timothy, de-
sire not the like, for that the church of Corinth is our certificate,
yourselves are our walking passport : Detrimentum pecoris ignominia
pastoris : it is the pastor's infamy when the people grow worse, but
his honor when they be rich in the graces of Christ, and in all kind of
knowledge, 1 Cor. i. 5. Whereas therefore your faith and holy con-
versation is renowned in all the world, ye be to us instead of an Epis-
tle : yea, better than any letters commendatory ; ye are written in
our hearts, that is, in our consciences, having this testimony, not as
others about us only, but in us also, residing ever in our bosoms.
This Epistle is understood and read of all men : " in that ye are
manifest to be the Epistle of Christ ministered by us," as God's pen,
and written, not with ink, but with the Spirit of the living God, not
in tables of stone, but in the fleshly tables of the heart. Ye are
Christ's Epistle primarily, for one is our Doctor, and that Doctor is
Christ : but our Epistle and work secondarily, being instructed by us
" as the ministers of Christ, and disposers of the secrets of God."
He writes in you, but it is through our ministry, with the Spirit of
the living God, whereby you that are his Epistles " are sealed unto
the day of redemption." He writes his grace, not as the law was
written, in "tables of stone: but in the fleshly tables of the heart."
According to his word uttered by the mouth of Ezekiel ; " I will
take away the stony heart out of your body, and I will give you
an heart of flesh." That is (as Anselmus notes) a good under-
standing to know, and a ready will to keep my commandments.
THE TWELFTH SUNDAY AFTER TRINITY. 685
As far then as God's spirit doth excell ink, and man's lieart a
stone ; so far the Gospel excells the law.
Now lest our Apostle should seem to commend his ministry too
much, he corrects himself thus in my text : " such trust have we
through Christ to Godward," &c. As if he should say, we speak
confidently that ye are Christ's Epistle, and our Epistle, notarroga-
ting this excellency to ourselves, as if we were sufficient of ourselves:
but ascribing all the glory to God, from whom as the fountain,
through Christ as the conduit pipe, cometh every good and perfect
gift. " If we be able unto anything, the same cometh of God, which
hath made us able to minister the new Testament. And therefore
we trust not in the princes of darkness, nor in any child of man :
but our hope, yea, help standeth in the name of the Lord, which
hath made heaven and earth, Psalm cxxi. 2 ; all our trust is in God
through Christ.
The papists attribute too much to the priest's office ; carnal Gospel-
lers and wordly politicians ascribe too little. The pope forsooth is
esteemed of his parasites a vice-god, another Christ, assuredly they
might say better an Anti-Christ. Nay, the papists hold their un-
derling mass-priest, such an omnipotent creature, that whereas in
the sacrament of order (as they call it) Almighty God makes the
priest : in the sacrament of their altar, horresco referens, the priest
(say they) makes Almighty God, as it were by magical art translat-
ing coelum in coenam, pulling heaven out of heaven, and imprison-
ing Christ's body with all his dimensions in a little box.
Others, on the contrary, think that preachers of the word are
nothing else but as a post, on which injunctions of the king, and
mandates of the court-Christian are fixed : ornaments and ministers
of state, not instruments and messengers of God; and so religion
turned into statism proves atheism. We must therefore go be-
tween both, atheists on the left hand, and papists on the right,
medium tenuere beati. AVe must acknowledge the Gospel's ministry
to be "the power of God unto salvation." He could otherwise
regenerate men, as being able out of stones to raise up children
unto himself, Matth. iii. 19, but it pleasetli him (as our Apostle
teacheth elsewhere) "by the foolishness of preaching to save them
that believe." God hath reconciled us unto himself by Jesus Christ,
and hath committed unto his Apostles, and their successors his
faithful pastors, the word and ministry of reconciliation, and they
being appointed ambassadors for Christ, as though God did beseech
you through them, intreat you in Christ's stead that you be reconciled
to God, -2 Cor. v. 18, 19, 20.
686 THE OFFICIAL CALENDAR OF THE CHURCH.
If this one lesson only were well understood and learned in
Eno-land, namely, that the tongue of the preacher is the pen of
a ready writer, whereby men are made "■ Christ's epistle, written
not with ink, but with the spirit of the living God," and so sealed
up unto the day of redemption, we should not need to give
thanks at our meals, as that odd priest in old time :
*' Deo gratias
Quod nos satias
Bonis rusticorum
Contra voluntatem eorum. ' Amen." — Casparus Fencksus.
Thanks to God, for satisfying us with the good, things of the farmers against
their will. Amen.
For all suits of unkindness against our persons, and all quarrels
about tithes and other duties incident to our place, would instantly
surcease. Then the " feet of such as bring glad tidings of peace,
would be reputed beautiful,'' and all good people in unfeigned
zeal turn Galatians, " if it were possible, willing to pull out their
eyes and to give them for their pastor's good."
This also may teach all clergymen to be faithful and painful in
their calling, that they likewise may find such confidence towards
God, as Paul had, even letters testimonial of their indefatigable
diligence, written in their own consciences. It is an easy matter,
in a corrupt age, to be well beneficed, either by shift or simony ;
but to play the part of a good pastor, (as Gregory the Great
said,) is " the art of arts, the science of sciences.'' A prelate
therefore must not lay a bishoprick under his feet, making one dig-
nity a step unto another ; but he must lay it upon his shoulders,
and remember that a^ bishops enjoy honour by their place, so they
sustain a burthen in their office.
" Not that we are sufficient of ourselves to think anything as of
ourselves ; but if we be able to do anything, the same cometh
of God." A pregnant text against the Pelagians, affirming that
our good actions and cogitations proceed only irom free will, and
not from God's special grace. Secondly, this maketh against the
Semi-pelagians, I mean the papists, holding that man hath a power
of free will in his own nature, which being stirred and helped, can
and doth of itself co-operate with grace. So writes Andradius
plainly : '' The motion of free will and applying of itself to right-
eousness, doth no more depend upon the grace of God than the
fires burning of the wood doth depend upon the power of God."
Intimating that our will adjoineth itself unto God's grace, not by
grace, but as carried thereto by the force of nature. We teach,
on the contrary, that freedom of the will to turn to God: and to
THE TWELFTH SUIv^DAY AFTER TRINITY. 687
work with liim, is no power of nature, but the work of grace.
"For ourselves are not sufficient as of ourselves to think," much
less to speak, least of all to do that which is good. Indeed we will,
but it is God that worketh in us the will : we work, but it is God
that worketh in us to work according to his good pleasure. Thus
it behooveth us to believe, thus also to speak, that God in our humble
confession and submission may have the whole. For we live in
more safety, if we give all unto God, rather than if we commit our-
selves partly to ourselves, and partly to God. Ourselves are not
sufficient to think any good, either in part or in whole. We can-
not say that it is ours in part, and God's in part, seeing of him,
and through him, and for him are all things. " Et magna, et
media, et minima." See St. Augustine de bono perseverant. cap.
13, et contra duas epist. Pelagian, lib. 4, cap. 6, epist. 46 et 47, de
gratia et libero arbitrio ad Valentin, et ad eundem de corrept. et
gratia, cap. 1, 2, 3, 8, 14. Calvin. Instit. 1. 2, cap. 3, 4, 5. B.
Jewel Defens. Apolog. part. 1, c. 2, divis. 3. Dr. Morton, appeal. 1.
1, c. 2, §. 10. Perkins' Pveformed Cath. tit. Freewill ; et Dr. Abbot
ibidem, pp. 100, 101.
Thirdly, this may serve to confute the novelist's inveighing against
our communion book, for that in the collect appointed to be read
this day, we pray thus: " Almighty and everlasting God, which
art wont to give more than we desire or deserve, pour down upon
us the abundance of thy mercy, forgiving us those things whereof
our conscience is afraid, and giving unto us that, that our prayer
dare not presume to ask, through Jesus Christ our Lord." And in
another collect, after the Offertorie: "Those things which for our
unworthiness we dare not ask, vouchsafe to give us for the worthi-
ness of thy son Jesus Christ our Lord." These passages (as they
say, who dare say anything) " carry with them a note of the po-
pish servile fear, and savour not of that confidence and reverent
familiarity that the children of God have through Christ with their
heavenly Father." Answer is made, that acknowledging of our
unworthiness is the ground of our humility, and that humility is
a principal ornament of prayer, and in a suitor such a commenda-
ble virtue, that the testification thereof argueth a fond apprehen-
sion of his super-eminent glory before whom we stand, and putteth
also into his hands a kind of bond or pledge for the security against
our unthankfulness •; the very natural root whereof is always either
ignorance, dissimulation, or pride. Ignorance, when we know not
the Author from whom our good comes ; dissimulation, when our
688 THE OFFICIAL CALENDAR OF THE CHURCH.
hands are more open than our eyes upon that we receive ; pride,
when -Nve think ourselves wortliy of that, which undeserved favour
and mere grace bestoweth. And therefore to abate such vain
imaginations in our prayer, "with the true conceit of unworthi-
ness," is rather to prevent than commit a fault ; and it savoureth
not of any baseness or servile fear, but rather of great trust in
God's mercy ; for those things which we for our unworthiness dare
not ask, we desire that God, for the worthiness of his Son, would
notwithstanding vouchsafe to grant. The knowledge of our un-
worthiness is not without faith in the merits of Christ ; with that
true fear caused by the one, there is coupled true boldness and en-
couragement arising from the other. Even our very silence, which
our unworthiness putteth us unto, doth itself make request for us,
and that in great confidence ; for albeit looking inward we are
stricken dumb, yet looking upward, we speak and prevail. So
the Publican praying in the temple, " would not come nigh, nor
lift up his eyes ;" and yet you know what Christ pronounced of
him, and what a general rule he grounded upon that particular
example, to wit, "Every man that exalteth himself shall be
brought low, and he that humbleth himself shall be exalted."
So the prodigal child said to his own father, and that after he was
received into favour, even after his father had embraced and
kissed him, *' I am no more worthy to be called thy son." So St.
Paul writes here : " We are not sufficient of ourselves to think an}''-
thing as of ourselves," and yet he saith, " our trust is in God,
through Christ."
"For the letter killeth, but the spirit giveth life." As a man,
so the Scripture consists of a body and a soul. The superficial
sound of the letter is the body, but the true sense is the soul.
The letter then of the Bible not understood, often killeth heretics
and Jews, and carnal Gospellers. It is the spirit only that gives
light and life to such as sit in darkness and in the sliadoiv of death.
It is a notable saying of Jerome, '-'■ The Gospel is not words, but
sense ; not outward, but inward ; not in the foliage of phrase, but
in the root of reason." And therefore we must in reading holy
writ apply ourselves to the sense more than the sound, saith
Tertullian. According to this exposition, ignorant clergymen are
most unable "to minister the New Testament," understanding
neither " the spirit," nor yet so much as the "letter."
But St. Augustine and other interpreters, have more fitly con-
strued this according to Paul's intent of the Gospel and the law ;
THE TWELFTH SUNDAY AFTER TRINITY. 689
showing that the law is " the letter, as being figured in stones,"
and written with ink by the ministry of Moses ; and that the Gos-
pel is "■ the spirit," as being first published unto the world by the
coming down of the Holy Ghost, and imprinted in our hearts " by
the spirit of the living God."
There is a spirit in the Law; for "the commandment is holy,
just and good :" and there is a letter in the Gospel, and that a
"killing letter," even the savour of death unto d/ath, in all repro-
bates : but in this text we must exactly consider the Law and the
Gospel as they stand in opposition each one with another, and so
the proper office of the Law is to threaten, accuse, terrify, condemn,
kill. On the contrary, the proper office of the Gospel, is to " preach
glad tidings unto the poor, to comfort all that mourn, to bind up
the broken hearted :" in a word, to convert souls and to '^ give life."
So St. John in his Gospel expressly, " the law was given by Moses,
but grace came by Jesus Christ.'' And thus accurately to distin-
guish between the Law and the Gospel is the wisdom of all wisdom,
quoth Martin Luther. It is observed prettily, that the ceremonies
of the Law were first in their prime, mortales, mortal ; after in
Christ's age, mortuoe, dead ; last of all in our time, mortiferse, deadly.
But it may be said as truly that every letter of the moral Law, yea,
jot or tittle thereof, is able to kill all mankind; for it is, saith the
Apostle, "the ministration of death.".
And that in four respects,
1. Revealing our sin, Rom. iii. 20.
2. Increasing our sin, Rom. vii. 8.
3. Accusing us of sin, John v. 45.
4. Condemning us for sin, Rom. vi. 23.
But the Gospel is the ministration of righteousness, like John
the Baptist, pointing out the Lamb of God, who taketh away the
sins of the world ; assuring our consciences that there is " no con-
demnation to them that are in Christ." As Augustine most divinely :
" The law of works commands by threats, the law of faith by believ-
ing." "When the Law calleth upon thee for thy debt, crying " pay that
thou dost owe :" the Gospel acquits thy bonds, and saith unto thy
soul, " thy sins are forgiven thee :" For the law of the spirit of
life which is in Christ Jesus, hath freed thee from the law of sin
and death :" Rom. viii. 2. See Epistle Sunday following.
690
THE OFFICIAL CALENDAR OF THE CnURCH.
fCountcnance : For it is more honourable to be the
minister of mercy than an executioner of judgment.
" If the min- A dcath's-man is accounted base, but the very feet
istration of of such as bring glad tidings are beautiful.
death." As Continuance : " For Moses' glory is abolished and
the Gospel done away," but the Gospel's ministry remaineth.
is more gra- All Moses' glory was but a type of Christ's glory :
cious than-< now the substance being come, the shadow vanisheth.
the Law; so ."All the prophets and the Law prophesied unto
likewisemore John: but truth and grace came by Jesus Christ,"
glorious, and John i. 17. Look then how far the sun doth ob-
that in re- scure the lesser lights; even so far the Gospel
spect of exceeds in glory the Law. " For when that which
is perfect is come, that which is imperfect is abo-
L lished." 1 Cor. xiii. 10.
THE GOSPEL.
Mark vii. 31 '^ Jesus departed from the coasts of Tyre and
Sydon, and came tmto the sea of Galilee, through the midst of
the ten cities, and they hrouglit unto him one that ivas deaf, ^-e.
Among many, there be two main demonstrations of Christ's
divinity : the words of the prophets, and the Avorks of himself.
Both are met together in this place ; for it is showed here by St.
Mark, that he wrought at one time, with one accord, and that a
little word, two great wonders ; and that according to the predic-
tion of his prophet Esay, " Then shall the eyes of the blind be
lightened, and the ears of the deaf be opened." If any then want
evidence to prove that Christ is God, let me say to him, as it was
once said unto Peter and Andrew, " Come and see."
Cured : '^ One that was deaf and had
an impediment in his speech."
Curing: Christ, "And when he had
taken him aside," &c.
Procuring : " Who brought the patient
unto Christ, and prayed to put his
hands upon him."
e coasts of Tyre and Sidon, and came
Christ was not a perpetual resident in
The whole may be divided
1 into three principal parts,
answerable to three prin-
cipal parties expressed in
the text, namely, the party
" Jesus departed from th
unto the sea of Galilee
THE TWELFTH SUNDAY AFTER TRINITY. 691
one benefice; but '' he went about from coast to coast, doing good,
and healing all that were oppressed of the devil." Bj which ex-
ample we may learn to be diligent and industrious in our several
callings, and that we should not expect until others upseek us, but
that we should seek, yea serve them in love, '' doing good unto all
men, especially to them which arc of the household of faith," Gal.
vi. 10.
" And they brought unto him." In these neighbors of the deaf
man, interpreters have noted a lively pattern both of faith and love.
First of faith, in that hearing of Christ they believed, and in believ-
ing they came to him, entreating favour, not for themselves only,
but for their sick friend also : being assured that the world's Saviour
could with a touch easily cure him.
There be many motives unto this good office ; but especially two;
namely, God's precept, and promise. Precept, "Be ye merciful,
as your Father is merciful. " Promise, " Blessed is he that con-
sidereth the poor and needy, the Lord shall deliver him in the time of
trouble." See Gospel 4th. Sunday, Epistle, 2d. Sunday after Trinity.
" One that was deaf and had an impediment in his speech." As
dumb he could not ask, as deaf he could not hear counsel and com-
fort for his good.
" They prayed him." A pattern of the precept, " pray one for
another." It is necessity makes a man pray for himself; it is
charity moves a man to pray for another. Now that devotion is
most acceptable, which is not forged by dissimulation, nor forced
by constraint ; ariseth out of pure zeal to God, and mere love to
men. It is our duty therefore to pray, not for ourselves only, but
for others also, for all men, even our enemies, earnestly beseech-
ing Christ to put his blessed hands upon them, albeit they desire
to lay their violent cursed hands upon us.
" To put his hands upon him." There is a twofold "laying on of
hands" mentioned in holy Scripture : confirming and curing : the
first used in ordaining Presbyters, as 1 Tim. iv. 14, and 1. Tim. v.
22. The second in blessing and healing the people, Matth. ix. 18,
and xix. 13. Now the friends of this patient intreated Christ to
put his hand upon him ; either knowing that he cured the others by
imposition of his hands, as the blind man, Mark viii. 23, 25, and
the crooked woman, Luke xiii. 13, or else for that the Prophets
and holy men of God used in helping and healing the sick, to lay
their hands upon them. A ceremony not unknown unto the
Gentiles, as it is apparently the speech of Naaman the Syrian : " I
692 THE OFFICIAL CALENDAR OF THE CHURCH.
thought with myself, the prophet will surely come out, and stand
and call on the name of the Lord his God, and put his hand on the
place, and heal the leprosy."
" And when he had taken him aside from the people." Sundry
Divines have sundry devices in expounding this clause. Most are
of opinion, that he did so to shun all ostentation and vainglory.
" And looked up to heaven." Intimating that every good and
perfect gift is from above, coming down from the Father of lights ;
and therefore we must in all our sickness expect health and ease
from heaven, saying with David, '■•' I will lift up my eyes unto the
hills, from whence cometh my help : my help cometh even from
the Lord, which hath made heaven and earth."
*' And sighed." He did not this as doubting of his cure, but to
show first, that he was very man, subject to weeping and passion
as we are, yet without sin : Heb. iv. verse 15. Secondly, to mani-
fest his compassion and pity towards distressed men ; he that said
" Blessed are the pitiful," is such an High Priest " as is touched
with the feeling of our infirmities." And by this example teaching
us also to weep for the weakness and wickedness of our brethren.
Thirdly, to demonstrate the greatness and grievousness of sin,
which is not cured but by the sighing and suffering of the Son of
God.
'' And said unto him, Ephata, that is to say, be opened." He
did sigh as a man, but commanded as God: using neither the sub-
junctive, nor optative, but imperative mood : "Be opened." The
word Ephata, was vulgar in that country ; by which it doth appear,
that he did not use it as a charm, placing extraordinary power or
confidence therein ; but that it was his own will, and proper virtue
that wrought the miracle.
"And he commanded them that they should tell no man."
Hereby showing the difference between the giver of a benefit, and
the receiver. He that doth a good turn must instantly forget it:
he that receiveth, always remember it. According to that of
Seneca : " Beneficium qui dedit taceat, narret qui accepit."- Again,
there is a time for all things, a time wherein Christ would have his
miracles known, and a time wherein he would have them unknown.
^'But the more he forbade them, so much the more a great deal
they published." The particular publishing of this miracle, con-
trary to Christ's express commandment, was rather immoderate
zeal, than any imitable virtue. See Gospel, Third Sunday after
Epiphany. But their general praising of God, in saying "he hath
done all things well," is very commendable.
THE THIRTEENTH SUNDAY AFTER TRINITY. 693
( In himself: Matth. six. 17. "None good but God."
For God is good J f Creation.
i. Toward others in his works of- T) T V
I Kedemption.
L Glorification.
In his Creation all well, making of nothing all things, and those
good, yea very good. In consideration whereof Augustine said
sweetly : " When I consider the works of God, I am moved by their
ineffable praise of their Creator, who is so great in His greatest
works, yet not less in His least." In His preservation all well,
ordering all things comely, disposing not only that which is good,
but also that which is evil, yea the very devil unto good ends.
'^ The Lord uses even the evil spirits for the punishment of the
wicked, and for the probation of the good." Aug. In his redemp-
tion all things well, and far better than in his creation. '^' There
He gives his own, but here, He confers Himself, not as our Lord,
so much as our sacrifice and reward.'" Granat. All things well,
yea best of all in his glorification, giving us a great reward, yea, so
great as man's eyes never saw, neither ear heard, neither heart con-
ceived.
The Gospel and Epistle well agree: "the spirit giveth life,"
saith Paul : the deaf man had " his ears opened by the finger of
Christ," saith Luke. By the Gospel's ministry men are made
God's Epistle, saith Paul : by the word of Christ " the deaf did
hear, and the dumb speak," saith Luke. " If we be able unto any-
thing, the same cometh of God," saith Paul. " He hath done all
things well," saith Luke. Let us therefore pray with the Church:
Almighty and everlasting God, which art always more ready to
hear, than we to pray, and art wont to give more than either we
desire or deserve : pour down upon us the abundance of thy mercy,
forgiving us those things whereof our conscience is afraid, and giving
unto us that which our prayer dare not presume to ask, through
Jesus Christ our Lord. Amen.
THE EPISTLE.
Galat. iii. 16. — " To Ahraliam and his seed were the promises
made," ^c.
r Proposition, " To Abraham and his seed were made the
This Epistle consists J promises," &c.
of three parts: a j Exposition, " This I say," &c.
V Opposition, " Wherefore then serveth the Law," &c.
The main drift of all this Epistle to the Galatians, is to show
" that a man is not justified by the works of the Law, but by faith
694 THE OFFICIAL CALENDAR OF THE CHURCH.
in JesuB Christ." Whicli our Apostle approves accurately : 1, by
reasons of experience ; 2, from Abraham's example ; 3, by mani-
fest text of holy wi-it ; lastly, by manifold apt similitudes and testi-
monies human; "Brethren, I speak as men do." The first
■whereof is the comparison of a man's will : and his argument is
from the lesser unto the greater (as logicians speak). The testament
of a man after it is confirmed, may not be broken or abrogated ;
ergo, much less the testament of God. He doth argue therefore
thus :
The testament of God confirmed, cannot be disannulled.
The promises made to Abraham and his seed, -which is Christ,
are his testament confirmed ; ergo, they cannot be disannulled.
Hence we may learn, that it is lawful to speak in sermons " as
men do," citing testimonies of humanity for illustration of points
in Divinity ; reasoning from things earthly to things heavenly.
So Christ in the Gospel, " If ye which are evil can give to your
children good gifts, how much more shall your Father which is in
heaven give good things to them that ask him ?" So Peter, Acts
V. 29, "We must obey men;" ergo, much more God. So the
prophet Jeremiah, speaking in the Lord's name, " The Rhecabites
obeyed their father ; how much more, ought ye to have obeyed
me ?" Philosophers are the patriarchs of heretics, enemies of the
Gospel, as not understanding the things of the spirit of God;
and therefore to convince their conscience by natural reason, is to
cut off Goliah's head with his own sword, saith St. Jerome.
*' "When thou shalt go to war against thine enemies, and the Lord
thy God shall deliver them into thy hands, and thou shalt take them
captives, and shalt see among the captives a beautiful woman, and
hast a desire to take her for thy wife, then shalt thou bring her
home to thy house, and she shall shave her head and pare her
nails." Human learning is the Grecian Helena, full of admirable
beauty ; Cujus facies si videri possit, pulchrior est quam lucifer aut
hesperus. And therefore we may not admit her into the Divinity
schools, until her hair be shaved, and her nails pared ; until her
superfluous idle conceits, and unprofitable tricks of ornament are
taken away. But when of a Moabite thou hast made her an Is-
raelite, accompany with her and say, "her left hand is under
my head, and her right hand doth embrace me." Let us ascribe
to Philosophy its highest merits, but nothing more. Tor the
wisdom of man, to speak the best of it, is but a learned kind of
ignorance, which yet being bridled and guided by the spirit of God,
may be wrought (as one well observed) to speak like " Baalam's
THE THIRTEENTH SUNDAY AFTER TRINITY. 695
ass, to good purpose." To quote then in the pulpit authorities of
poets, and philosophers, or as here St. Paul, the positions of law-
yers and politicians, is not so common as commendable, when it is
done reverently without ostentation, and judiciously for the better
understanding of the text, and more clear declaration of the truth.
" To Abraham and his seed." We read of three Testaments in
Holy Bible, to wit, Abrahamical, Gen. xii. ; Mosaical, Exod. xxiv. ;
and the New Testament, Jer. xxxi., Heb. viii. Now the first and
last, howsoever they differ in circumstance, yet they be the same
for substance. So Zacharias in his hymn, " Blessed be the Lord
God of Israel, for he hath visited and redeemed his people, as he
spake by the mouth of his holy prophets ever since the world be-
gan ; to perform the mercy promised to our forefathers, and to
remember his holy covenant, to perform the oath which he sware
to our forefather Abraham," &c. And the blessed Virgin in her
Magnificat, " He remembering his mercy hath holpen his servant
Israel, as he promised to our forefathers, Abraham and his seed
for ever." Christ is the Paschal Lamb, 1 Cor. v. 7, slain from the
beginning of the world, Apocalyp. xiii. 8. And so the patriarchs
and old fathers were saved by faith in a promised Christ ; as we
now by faith in Christ having come.
"Were the promises made." St. Paul speaks plurally, because
they were made sometimes to Abraham, and sometimes to his seed,
and sometimes to both ; or, because they were repeated often to
Abraham^ as Gen. xii. 4 ; Gen. xv. 5 ; Gen. xxii. 18. And there-
fore called "promises" in the plural, although in substance they
were but one promise.
" This I say." Paul in the former verses hath laid down two
propositions ; one, that testaments of men confirmed may not be
broken ; another, that the promises were made to Abraham and his
seed, which is Christ. Now, what of all this, may some say ? He
doth expound himself therefore, "this I say;" that is, the drift
and intent of all my speech is to show that the covenant or testa-
ment ratified by God cannot be fr-ustrated. And secondly, though
it might so be, yet that the law could not abrogate the same ;
which he proves by two reasons especially.
First, from the circumstance of time, " the law which began
four hundred and thirty years after, doth not disannul," &c.
Secondly, from the nature of a testament donation or legacy ;
" for if inheritance come of the law, it cometh not of promises,
but God gave it to Abraham by promise."
" The law which began afterward." The Jews object, and say
696 THE OFFICIAL CALENDAR OF THE CHURCH.
that God mistrusting his own promises as insufficient to justify,
further added a better thing ; that is to say, the law, whereby men
may be made righteous. Our apostle doth answer by demonstra-
tion. Abraham obtained not righteousness before God through
the law, because there was no law Avhen he lived, and if no law,
then assuredly no merit. What then ? Nothing else but the mere
promise, which Abraham believed, and it was imputed to him for
righteousness. If a rich man, not constrained thereunto, but of his
own good will, should adopt one to be his son whom he knoweth
not, and to whom he doth owe .nothing, and should appoint him heir
of all his lands and goods, and then after certain years should lay
upon him a law to do this or that, he cannot now say that he de-
served this benefit through his own works, seeing he received it of
mere favour many years afore. So God could not respect our de-
serts going before righteousness, forasmuch as the promise was
made four hundred and thirty years before the law. Wherefore
saith Luther, if thou wilt rightly divide the word of truth, accus-
tom thyself to separate the "promises" and the "law" so far
asunder as heaven and earth, as the beginning of the world and the
latter end.
" For if the inheritance come of the Law, it cometh not of pro-
mise, but God gave it," &c. This argument is plain : for natural
reason, although it be never so blind, compelleth us to confess, that
it is one thing to promise, and another thing to require : and one
thing to give, another thing to take. The Law requireth and ex-
acteth of us our works ; on the contrary, the promise doth offer unto
us the spiritual and everlasting benefits of God, and that freely
for Christ's sake. Therefore we cannot obtain inheritance by the
Law, " for as many as are of the works of the Law, are under the
curse :" but by the promise ; for it saith "in thy seed shall all the
nations of the earth be blessed." If they which are of the Law
be heirs, our faith is made vain, and the promise void, and God a
liar. Eternal life is the gift of God, conveyed by Testament as a
legacy, which is not exaction, but a donation. Heirs look not for
laws or any burthens to be laid upon them by their father's will,
but for an inheritance confirmed thereby. Now that we may re-
ceive this legacy, we must bring unto God nothing but hunger and
thirst after it, making suit for it by asking, seeking, knocking.
For albeit in ourselves all of us are most unworthy : yet shall it
suffice for the having of this blessing, if our names be found in the
testament of God.
" God gave it to Abraham by promise." That is, as afore, "to
THE THIRTEENTH SUNDAY AFTER TRINITY. 697
Abraham and his seed." For this gift is not private, but a public
donation, and Abraham here must be considered as a public person,
and that which was given unto him, was in him given to all that
should believe as he did. If then thou beest endued with faith as
much as is a grain of mustard seed, thou art " blessed with faithful
Abraham." Inheritance of eternal happiness is as surely thine, as
it was his when he believed : and if thou continue faithful unto the
end, thou shalt " sit down with Abraham, Isaac and Jacob in the
kingdom of heaven," and after this life rest in the bosom of Abra-
ham evermore. For whatsoever was done to him as the Father of
the faithful, is done to them also that walk in the steps of his faith.
" Wherefore then serveth the Law ?" You have heard of the pro-
position, and exposition of our Apostle. Now there followeth an
opposition against his doctrine, containing a twofold objection.
The first in v. 19, " Wherefore then serveth the Law ?" The second,
V. 12, " Is the Law then against the promise of God?" To the first,
answer is made, that " the Law was added because of transgres-
sions." Not for justification, but for transgression, namely to sup-
press, and express sin. The civil use of the Law is to punish
transgression, and to restrain villainy. Good men are a Law to them-
selves, and so the Law is not given unto the righteous man. But
Almighty God hath ordained Magistrates, Parents, Ministers, Laws,
bonds, to bridle the wicked, at the least to bind Satan that he rage
not in his bond-slaves after his own lust. And therefore Politicians
and Statesmen have much esteemed and honoured the very sense-
less instruments of justice. Baldwin the great lawyer, called the
gibbe tlignum,benedictum; and the good Emperor Maxmilian, when-
soever he passed by the gallows, usually putting off his hat saluted
it thus : " All hail, holy justice."
The spiritual use of the Law is to reveal sin, that a man as in a
glass may behold his ignorance, misery, and blindness, infirmity,
judgment, death, hell : As a corrosive laid unto an old sore, not to
heal it, but to stir it up, and make the disease alive, that a man
may feel in what peril he stands, and how nigh to death's door.
For our natures are so corrupt, that we could not know them to be
corrupt without the Law, Rom. vii. 7, " I knew not sin (saith our
Apostle) but by the Law; for I had not known lust, except the
Law had paid, thou shalt not lust."
" Until the seed came to whom the promise was made." Spirit-
ually the blessed seed is come when once Christ dwelleth in ouiT
hearts by faith. Here we must begin to say. Now, leave off Law,
thou hast terrified and tormented our consciences enough. Now
46
698 THE OFFICIAL CALENDAR OF THE CHURCH.
must lie deliver up his kingdom to another, even to Christ, whose
lips are gracious, speaking of far better things than doth the Law,
"brinfino- glad tidings of salvation unto the poor, binding up the
broken hearted, preaching liberty to the captive, comforting all that
mourn, giving beauty for ashes, and the garment of gladness for
the spirit of heaviness."
"Is the Law then against the promise of God?" If the Law
convince men of sin, then it serves not to give life, but to kill : and
so by consequence is against the promise giving life.
/Detestation, " God forbid."
. I Attestation, producing out of God's own book
^ , , ] sufficient witness against these cavillers. " If
^ . N there had been a Law given which could have
answei n ga - j ^■^^^^ |-|-g^ ^Yiqu no doubt righteousness should
y ' ^ I have come by the Law, but the Scripture con-
V cludeth all under sin," &c.
" God forbid." In that Paul avoids an heretical and blasphemous
objection with an absit, we may learn to reject things said or done
to the dishonour of God, with loathing and detestation. Caiaphas
supposing that Christ had blasphemed, rent his garments : and Job
suspecting his children had done the like fault, sanctified them,
Job i. 5.
'' For if there had been a law given which could have given
life, then no doubt righteousness should have come by the Law." If
the law were contrary to the promise, then it should execute the
promise's office ; but that it cannot do, for it is the promise's office
"to give life," but the law's office to kilh And therefore the law
is not against the promise, but rather a preparation to receive
the promise. This argument is a hammer to beat down the
popish opinion of merit. That which doth give righteousness, doth
first give life : the works of the law cannot give life ; ergo, they
cannot give righteousness, or justice. See Luther, et Perkins. in loc.
" But the Scripture concludeth all things under sin, that the
promise by the faith of Jesus Christ should be given to them that
believe." Things subordinate, whereof one serves for another, are
not one against another ; but the law is subordinate to the promise,
concluding all under sin, that we might have recourse to Christ,
the propitiation for our sins. It humbleth a man, and in hum-
bling him it maketh him to sigh and to seek the helping hand
of the Mediator, sweetening his mercies, and making his grace
gracious and inestimable. The proverb is true, that " hunger
is the best cook." Like then as the dry ground doth covet rain,
THE THIRTEENTH SUNDAY AFTER TRINITY. 699
even so tlie law makes troubled and afflicted souls to thirst after
Christ, and in this respect it is " our school-master to bring us
to Christ." A school-master hath two special offices; one to cor-
rect, another to direct. It correcteth, " in shutting us up" in the
prison of sin ; and it directeth also, for that it occasioneth us
hereby to hunger and thirst after the righteousness of Christ.
" The Scripture," y; ypa^i^. That Scripture, namely the Scrip-
ture mentioned afore, meaning especially the written law of
Moses, including all under sin: Deufc. xxvii. 26, "Cursed is every
man that continueth not in all things which are written in the
book of the law to do them." Every man is bound to keep the
whole law; "it therefore concludes its subjects under sin by
commanding, but not aiding." Cajetan. But this may be con-
strued of evangelical Scripture so well as of the law ; for if all
men had not been subject unto the curse by sin, for what end
should the blessing by Christ have been promised, because " the
whole need not a physician ?" And so both Gospel and law shut
up all under sin, "that God might have mercy on all."
" That the promise by the faith of Jesus Christ should be given
to them that believe." There is never a word in this clause but
is a sufficient argument against our merit ; " promise, faith,
Jesus Christ, given, believe." Saving faith is called here " the
faith of Jesus Christ," because Christ is both author and object
thereof. Every man therefore shall not be saved in his own faith
and religion, but only such as are of the faith of Christ.
Almighty and merciful God, of whose only gift it cometh that
thy faithful people do unto thee true and laudable service, grant,
we beseech thee, that we may so run to thy heavenly promises, that
we fail not finally to attain the same, through Jesus Christ our
Lord. Amen.
THE GOSPEL.
Luke x. 23. — '< Hapijy are the eyes which see the things that ye
see," ^c.
fOne concerning the Qos- P^°/°^^*^«° = " ^'^PP^ '^''^ *^^ ^y^^'"
pel : containing a | j^^«;^^ ^ .. ^^^ j ^^^j ^^^ „ ^^^
f 1. A supplication : " Master, what shall I
do," &c.
2. A replication: "What is written in the
Law ? how readest thou 1" &c.
3. An explication : " A certain man descend-
ed," &c.
4. An appplication : " Go and do thou like-
wise."
This text hath
two parts :
- Another touch-
ing the Law:
wherein four
points are re-
markable :
TOO THE OFFICIAL CALENDAR OF THE CHURCH,
•' ITappy arc the cjcs which sec the things that ye see." Christ,
in the uords immediately going afore, delivered this doctrine:
'<No man laioweth ^vho the Son is, but the Father, neither who the
Fatlicr is, save the Son, and he to whom the Son will reveal him."
And then turning about to his Disciples he said secretly, " Blessed
are the eyes which see the things," that is, these things, " hidden
from the wise and learned, but opened unto you ; for this is eternal
life, to know God, and whom he hath sent, Jesus Christ."
" For I tell you, that many prophets and kings have desired to
see those things which ye see." That ought to be respected highly,
which great men and good men affect ; but I tell you, that many
princes and prophets have desired to see those things which ye see,
and have not seen them ; and to hear those things which ye hear,
and have not heard them. For the Messiah is called in Holy
Scripture, " The desire of all nations :" Ilag. ii. 8. " Of whom
the prophets enquired, searching when or what time the spirit
which Avas in them should declare the sufferings that should come
to Christ, and the glory that should follow:" 1 Peter, i. 10, 11.
When Balaam had prophecied of Christ, ^' There shall come a
star of Jacob, and a sceptre shall arise of Israel," &c., he brake
forth into this passion: "Alas, who shall live when Gnd doth
this?" As if he should ha- e said, happy men are they who shall
see that glorious star and Sun of Bighteousness, coming out of his
chamber as a bridegroom ; giving light to such as sit in darkness
and in the shadow of death. " Oh, that thou wouldst break the
heavens and come down," saith the prophet Isa. Good old Simeon
waited for the consolation of Israel. Augustine wished he might
have seen three things especially, " Borne in her glory, Paul in the
pulpit, and Christ in the flesh." If the Queen of Sheba reputed
the servants of Solomon happy, for that attending about his throne
they heard his wisdom, discoursing of trees, "from the cedar that
is in Lebanon even unto the hyssop that springethout of the wall,''
how blessed and happy were the disciples in hearing " a greater
than Solomon," and in seeing him who was " fairer than the sons
of men, in whom are hid all treasures of wisdom and knowledge ?"
Coloss. ii. 3.
Here the Gospel and Epistle meet. Happy are the eyes which
see those things which ye see ; for Christ is the promised seed of
Abraham, in whom all the nations of the world are blessed. And
for application, it fits our text and time to say, blessed are our
eyes, and blessed our cars in this great light of the Gospel. For
we now see Christ in his sacraments, and hear Christ in his word.
THE THIRTEENTH SUNDAY AFTER TRINITY. 701
He livetli at this hour ; not only among us, but also in us ; dwelling
in our hearts by faith : Ephes. iii. 17 ; Gal. ii. 20. The Scriptures
are as a prospective glass, wherein he that hath eyes of belief is
able to behold Christ crying in his cradle, dying on his cross, buried
in his grave, raised from the dead, transfigured on the Mount, as-
cended far above all heavens, and there sitting as our Advocate with
God the Father. 0, that men would therefore declare the goodness
of God, in showing us the light of his countenance, revealing the
great mysteries of godliness, which in other ages was not opened
unto the sons of men after such a manner as it is now.
" And behold a certain lawyer stood up and tempted him, saying,
Master what shall I do to inherit eternal life ?" A witty Rabbin
was wont to say, that " he learned much of his master, moro of
his fellows, but most of his scholars." And so surely this ambitious
doctor might have got somewhat by questioning, albeit he took
Christ haply for his inferior. But his intent was not to be taught,
but to tempt, using all possible means, and all plausible cunning, to
snare Christ in his conference. For as Herod the Fox asked the
priests, and enquired of the Magi diligently, when and where
Christ was born, not to worship, but to worry that innocent lamb,
so many men hear the word, and in reading the Bible move many
doubts upon the text, not to consult, but to insult. As Pontanus
says, "not that they may know, but that they be known." The
lawyer's preamble was courteous, "Master," and his " quoBre" not
idle, like the contentions of many lawyers in our time, de lana
caprina, touching the tithing of mint and rue ; but concerning our
eternal inheritance, "what shall I do to inherit everlasting life?"
But his spirit was proud, and his heart false ; " standing up to
tempt," having "master" in his mouth, hatching "mischief" in
his mind.
" What is written in the law? how readest thou ?" Didacus de
la Vega, who was a Spanish friar of Toledo, notes here that the
Bible teacheth all things exactly which are necessary to salvation.
The Jesuit Costerus, in his sermon preached upon the Gospel, af-
fords also the Scripture this praise, that it is " the speculum and
rule of life." Christ therefore sent the lawyer unto the law for the
resolution of his doubt; " What is written ? how readest thou?"
So Luke xvi. 29. " They have Moses and the prophets, let them
hear them." And Isa. viii. 20, " To the law, to the testimony."
It is an old proverb, that the letters of princes are to be read
thrice, but the Scripture (which is God's epistle) must be read
seven times thrice, yea seventy times seven times. " Infinities,"
702 THE OFFICIAL CALENDAR OF THE CHURCH.
as Luther speaks in the words of a poet, '^'Nocturna versate
manu, versate diurna." That delighting in the law of the Lord,
we may meditate thereon day and night. Psalm i. 2. For it is
not sufficient to read curiously, without choice and discernment,
we must examine the text, and search the Scriptures. And there-
fore Christ here said not only, " what is written in the law ?" but,
" how readest thou ?" That is, how dost thou understand and
construe God's holy word ?
" Love the Lord thy God with all thy heart, and with all thy
soul, and with all thy strength, and with all thy mind." This
commandment is the first and the greatest of all the law.
r The cause why God is to be | '^^^ ■^^^*^-
,,T, . , -J. loved, and that is because 1 mi t ^
yvherein two points J ' ( Thy Lord.
are regardable : | ( Heart.
I^The manner how, with all thy ^ ^ " ,
[Mind.
The saying of Bernard is true: "God is himself the reason
for loving God ;" as being most loving and lovely. Loving, in
that "he loved us first," even in our election and creation, when
we could not ; in our redemption, when we would not love him.
" Ipse dilexit nos, et tantus, et tantum, et gratis tantillos et tales."
Lovely, being indeed the centre of all our love ; for we must love
nothing but good, and every good is from above, coming down from
the Father of lights. As when Elijah said, "if the Lord be God,
follow him," in like manner, if the Lord be God, love him. Again,
thou must love the Lord, because " thy God," for every man
loveth his own ; his own children, his own friends, his own goods,
his own conceit, " not for inherent merit, but because they are
his own," (saith Augustine). Now nothing is so properly thine own
as God, being "thy portion for ever." It is observed by Picus
Mirandula, subtilely, that in the creation of the world, God gave
the water unto the fish, earth unto the beast, air unto the fowls,
heaven unto the glorious angels, and then after all these goodly
seats were bestowed. Almighty God made man according to his
own likeness and image, that he might say with the prophet. Psalm
Ixxiii. 24, " Whom have I in heaven but thee ? and there is none
upon earth that I desire in comparison of thee. Thou, Lord, art
my lot and inheritance, the strength of my heart and salvation of
my soul." "Art thou hungry? he is thy bread; thirsty? he is
thy drink ; in darkness ? he will be thy light :" Aug.
The manner how to love God, "with all thy heart, with all thy
THE THIRTEENTH SUNDAY AFTER TRINITY. 703
soul, with all thy mind." That is, as Augustine, with all thy un-
derstanding, never speaking or thinking of him erroneously ; with
all thy will, never contradicting him obstinately ; with all thy
memory, never forgetting him obliviously ; loving him perfectly,
purely, perpetually. He gave all, and therefore good reason he
should have all. Or as David, jointly, " with all that is within
thee." For the multiplying of so many terms, " heart, soul,
strength, mind," is only to show that we must perfectly love God
above all, even with all the strength of all our heart, soul, mind.
Haply some will object, if we must love God with all our heart,
soul, mind, might, it is not lawful to love anything else besides
him. Answer is made, that we may love other things beside God,
if we love them in God and for God. As the words following in-
timate, " Thou shalt love thy neighbor as thyself."
i Causes, 1
Measure, > of our love toward our neighbour.
Order, ]
rCummandment in Scripture, John xiii. 34, and xv. 12.
mi J. " This is my commandment, that ye love one another."
Ihe causes are two: { n ■, e <. v ■ ■ uu
rJond or nature ; because man is neighbour to man, inre-
(^ spect of creation and conversation.
For the measure of thy love, the text saith here, "• Thou shalt
love thy neighbour as thyself." Now the school divines observe,
that *' as" is a note of similitude, not equality, the law doth re-
quire that thou love thy neighbour " as thyself," for the manner
of thy love, but not " as much as thyself," for the measure of thy
love, because charity begins with itself, making a man to love first
himself, then his neighbour as himself, that is, in that, and for that
he loves himself, namely, loving him of God, and wishing him all
good. For, as God is the God of love, so likewise the God of order.
And therefore whereas all men in the world cannot be partakers
of our temporal goods and spiritual graces alike, " such as are
nearest ought to be dearest unto us." I say nearest, in spiritual
or carnal alliance. For the first, it is said expressly, " do good to
all, especially to those which are of the household of faith," of
God's own family the Church, among whom the ministers of the
word are the chiefest. According to this rule, Christ in the Gospel
honoured his spiritual allies afore his natural brethren and kindred ;
for when one told him, " Behold, thy mother and thy brethren stand
without, desiring to speak with thee," Christ stretched forth his
hand towards his disciples and said, '' Behold my mother and my
brethren ; for whosoever shall do my Father's will which is in heaven,
704 THE OFFICIAL CALENDAR OF THE CHURCH.
the same is my brother, and sister, and mother;" '< for the ties of
aflfection are more holy than those of the flesh." Lombard.
Yet (all other things being alike) we must affect and respect our
own wife before our own children, our children before kinsmen, our
kinsmen before such neighbours as are not of our blood, our neigh-
bours before strangers, and strangers of our own country before
foreigners of another nation. Of this order in our love we find a
precept in Paul ; " He that provideth not for his own," namely, for
them of his household, "is worse than an infidel." An example in
Joseph, who preferred Benjamin, his own brother, by father and
mother, too, before the rest of his unkind brethren : in his feast,
Benjamin's mess was " five times as much as any of theirs:" at
his farewell, others had change of raiment and money, but unto
Benjamin " he gave three hundred pieces of silver, and five suits
of apparel." Our blessed Saviour himself being the true Joseph,
even the truth and the way, loved his own disciples more than other
men, and St. John more than other of his disciples, termed in the
Gospel's history, " the disciple whom Jesus loved." I conclude
in the words of Lombard, " All men are to be loved with equal
affect, but not with equal effect." See torn. ii. ce. quaest. xxvi.
art. 6, 7, 8. Caje. et Dominic. Ban. ibidem. Altissiodor. Tho.
ab. Argentina. Ric. de media villa, reliquosque sententiarios, in iii.
sent. dist. 29.
" Thou hast answered right ; do this and thou shalt live." For
the better understanding of this clause, (" do this and thou shalt
live,") consider, I pray, to what, and to whom, Christ made this
reply. First, to what. It is not demanded here by what means a
man might obtain life everlasting, but by "what doing,'' or by
what kind of works ; and therefore Christ answered accordingly,
"AVhat is written in the law ? do this, and thou shalt live." Se-
condly, to whom : he did now deal with a doctor of the law, with a
Pharisee, with one who was "willing to justify himself;" he did
therefore send him to the law, not unto the promise. But speaking
of eternal life, to penitent sinners he saith : ''I am the way,"
promising in general, " Come to me all ye that are weary and
laden, and I will ease you;" performing his word in particular;
"0 woman, thy faith hath saved thee.'' Luke vii. 50. Christ
then in saying "do this, and thou shalt live," shows the lawyer's
hypocrisy, Avho thought he could do this ; and not a possibility to
do this ; as if he should say, thou didst never in all thy life fulfill
the whole law, nor yet one letter thereof as thou shouldst perfectly,
THE THIRTEENTH SUNDAY AFTER TRINITY. 705
thou must therefore think of another way to the kingdom of heaven.
Here the Gospel and Epistle meet again. " The law cannot give
life" (saith Paul) ; the Levite and priest of the law, did not help
the wounded man half dead" (saith Christ) ; the Scripture con-
cludeth all things under sin, that the promise by the faith of Jesus
Christ shall be given to them that believe," saith our Epistle.
Christ sends a justiciary to the law, that seeing his own wretched-
ness and wickedness in it, he might come to Christ the loving
Samaritan, " to bind up his wounds, and to pour wine and oil into
them," as it is in our Gospel.
"A certain man." The doctors of the law construed the com.
mandmnet "love thy neighbour," thus : "love thy friend, and hate
thine enemy." Christ therefore shows by this parable that every
man is our neighbour, of what condition or country soever, even our
greatest enemy ; for the Jew did hate the Samaritan, accounting
him as a dog, and yet the Samaritan performed all neighbourly
duties unto the Jew for that he did not commit any work of cruelty,
nor omit the work of mercy toward him.
" Go and do likewise." For if thou know this, and do not this
accordingly, thou dost not love thy neighbour as thyself; and he
that loves not his neighbour as himself, cannot love God with all
his heart, with all his soul, &c. " Let us therefore be followers of
Christ, as dear children,^' loving his as he loved us ; opening our
bowels of compassion towards all such as mourn in Zion, binding up
the wounds of his distressed members under the cross ; seeking
not our own but one another's good, that when he comes to judg-
ment, we may hear and have that happy doom, " Come, ye blessed
of my Father, inherit ye the kingdom prepared for you. For I
was an hungered, and ye gave me meat ; I thirsted, and ye gave
me drink ; I was a stranger, and ye lodged me ; I was naked,
and ye clothed me," &c. " For inasmuch as ye have done it
unto one of the least of these, my brethren, ye have done it unto
me."
706
THE OFFICIAL CALENDAK OF THE CHUKCH.
THE EPISTLE.
Gal. v. 16 " I say^ walk in the spirit, and fulfill not the lusts of
the flesh," cj-c.
This Epistle may be di-
vided into two parts : a
Condition :
In the bed
roll of vices ■
observe their
^ Lusts of the flesh, verse
IG. " Walk in the spirit
and ye shall not fulfil the
lusts of the flesh." And
ver. 24. " They that are
Christ's, have crucified
the flesh," &c.
Lists of the Law, v. 18.
"If ye be led of the
Spirit, then are ye not
under the Law."
Particular enumeration of the " works of the flesh,
and fruits of the Spirit."
" The deeds of the flesh are manifest."
i Idolatry.
Witchcraft.
Heresy.
General exhortation, "to
Avalk in the spirit ;" and
that in respect of a double <:
benefit : namely, because
the Spirit delivereth us
from the
Kinds : as be-
in"; against
Good man-
ners, espe
daily
J
Chastity:
'Adultery.
Fornication.
Uncleanness.
Wantonness, as the
daughters of luxury.
Gluttony.
Drunkenness, as the
mother.
Hatred.
Variance.
Zeal: or wicked emu-
lation.
Charity: { Wrath.
Strife.
Seditions.
Envying.
[Murder.
Punishment: "They which commit such things, shall not be
inheritors of the kingdom of God."
In the ca-
talogue of
virtues ob-
serve like-
wise their
Property : " Fruits of the Spirit."
f intra ;
f Doing of good, love, joy,
long
r .1 I peace.
f^'^t^^' Enduring of evil:
Kinds: quantum ad
I [ sufiering, gentleness.
] ( God, faith.
ex ra. re- j q^^ neighbors, goodness.
I specting [Ourselves, temperance.
[ Benefit : " Against such there is no law."
Concerning our apostle's exhortation. I have showed elsewhere
what it is " to fulfill the lusts of the flesh," as also what it is "to
THE FOURTEENTH SUNDAY AFTER TRINITY. 707
walk in the spirit ;" and that all such as are led of the spirit,
" are not under the law," Pardon me then in passing, sicco
calamo, from the first unto the second part.
" The deeds of the flesh are manifest." As being known to
God, '' unto whom all things are naked," even the secrets of
"our hearts and reins." And notorious in the sight of men,
" hatred" appearing in open court ; " gluttony" sitting in open
hall ; " drunkenness" reeling in open street ; " murder" swag-
gering in open highway; " seditions" in open field ; " emulation"
in open school ; " worshipping of images" in open temple ; " sects"
in open pulpit; "adultery," ''fornication," and other secret sins
of the chamber, albeit the night be never so dark, the curtain
never so close, the door never so fast, are notwithstanding usually
brought to light also. Whereupon the poets in old time painted
"Venus, the mother of wantonness, " naked ;" insinuating that this
iniquity cannot be long covered. And " manifest," as being com-
mitted against conscience ; for as an heretic, so the drunkard,
witch, adulterer, "is damned of his own self." Yea, the very
Gentiles, having not the law, were notwithstanding in this re-
spect, a "law to themselves." Hence we may learn not to conceal,
but freely to confess our sins before God, and before men also,
when need shall require." Whether a man acknowledge them or
no, they be " manifest," and the ingenuous uncovering of them
is the way to cover them. " Do thou acknowledge them,'' saith
Augustine, " God will ignore them." " I said I will confess my
wickedness unto the Lord, and so thou forgavest the punishment
of my sin." Psl. xxxii. 6.
"Adultery, fornication, uncleanness, wantonness." These sins
are named first, because the flesh is most prone to commit them.
Old Lot did burn with flames of lust, whom all the fire that con-
sumed Sodom could not once touch. Ambrose said of Sampson,
" He strangled the lion with his hands, but could not suppress his
own lust."
" Adultery," when both or one 'of the parties delinquent are
married, as the notation of the word intimates, " adulterium, quasi
ad alterius torum." " Fornication" is between such as are single,
so called a fornicibus, of the place wherein common harlots used
to prostitute their bodies. " Uncleanness" is incontinency against
nature ; where these sins were known there they were named particu-
larly by Paul ; as among the Romans, Rom. i. 27 ; and to the Co-
rinthians, 1 Cor. vi. 9 ; but in Galatia, where they were not known,
they be mentioned in general only, lest by naming of them he should
708 THE OFFICIAL CALENDAR OF THE CHURCH.
after a sort, teach tliem. '' Wantonness," in lascivious attire, un-
chaste talk, petulant behaviour, is an instrument, and, as it were,
the bellows, to blow the coals of lust in all.
" Idolatry, witchcraft." It is plain that Paul calleth here " flesh"
whatever is in all the powers of an unregenerate man's soul. The
works of the will that lustetli, are " adultery, fornication, unclean-
ness, and such like ;" the works of the will inclined to wrath, are
" hatred, variances, seditions, envying," &c. ; the works of under-
standing or reason, are "idolatry, witchcraft, heresy ;" the which
are distinguished thus : " heresy," when we serve the true God
with a false worship ; "idolatry," when we worship false gods, sup-
posing them to be true; "witchcraft," Avhen we adore false gods,
knowing them to be wicked and false ; for the ground of that black
art is either an open or secret league with Satan, the Prince of
Darkness, and so witchcraft (as our judicious sovereign well ob-
served,) is the height of idolatry.
Let us above all other works of carnality, take heed of idolatry,
which is so secret a vice, that it is discovered of none but such "as
have crucified the flesh and are led of the spirit." And for this
cause let us have the commandment alway in our eye, " thou shalt
have none other gods but me." Forbidding four things especially.
First, the having of strange gods, and rot the true, as had the
Gentiles ; secondly, the having of strange gods with the true, as the
Samaritans had ; thirdly, the having of no God at all, as the foolish
atheists ; fourthly, the not having of the true God aright, according
to his own word and will, as the congregations of heretics and anti-
christs.
" Hatred, variance." In this enumeration of sins against
charity, the first is "hatred," and the last "murder," because it
comes to this. If we stop not hatred in the beginning, it will
break forth into "contentious words;" and brawling speeches,
haply misled by distempered " zeal," will grow to " seditions," and
"schisraatical actions," and these breed "envying," and envy be-
gets " murder ;" according to that of Cyprian, " envy is the foun-
tain of slaughters ;" for this one fault is toxicum charitatis, et
ostium iniquitatis, Holcot ; as it were the death of amity, and door
of enmity, the very matter of all mischief, and hell of the soul.
Concerning "gluttony," see before Epist. 1st Sunday in Advent;
and of " drunkenness," hereafter, Epist. 20th Sunday after Trinity.
"And such like." Paul added this clause, lest any should
imagine that there be no more deeds of the flesh ; as if he should
say, by these ye may conceive what the rest are ; for it is impos-
THE FOURTEENTH SUNDAY AFTER. TRINITY. 709
sible to reckon up all. If Paul, numbering the sins of his time,
was constrained to break off his catalogue "with an "etcoetera,"
how shall the preachers of this day deliver up a true inventory ?
For, as now and then all humors of the whole body fall down into
the legs, and there make an issue, so the corruption of all ages
past have slid down into the present, to the choaking and annoy-
ance of all that is good. The world's end doth afford the same
faults, and the like to them in the beginning, yea, doubtless, many
monsters of sin, which our forefathers of old could never parallel.
" Of the which I tell you before, as I have told you in times
past." Hence ministers are taught often to forewarn the people
of the future judgments of God for their sins. If present, by
word ; if absent, by writing : Isa. Iviii. 1 ; Mich. iii. 8. When a
man otherwise cannot hit the mark, he must draw the bow to the
ear and shoot home. Little chiding and once rebuking will do
no good with such as have stony hearts and brazen faces ; it is
our duty therefore to threaten, yea, thunder again and again, say-
ing with Pai 1, as I told you before, so still I forewarn you,
while ye may take heed, repent, and return from your wicked
course, " that they which commit such things shall not be in-
heritors of the kingdom of God." Not all they which have such
impure motions arising in their mind, but they which commit such
actions in their life, " such as do these things." Not all such
as have done those things once, twice, thrice, " for in many things
we sin all," and every age, even in the faithful, hath his peculiar
fault and folly. Lust assaults a man most in his youth ; am-
bition in his middle age ; and covetousness in his old age. Such
then as have done these things, and after have heartily repented,
are not excluded from the kingdom of God, but only " such as do,"
noting a present and a continued act of doing amiss. The godly
man often falls into the works of the flesh, and being admonished
thereof recovers himself ; '' he doth not stand in the way of sin-
ners," although he sometimes enter into it. On the contrary,
sinners irrepentant and obstinate, when they fall, lie still in the
filthiness of the flesh, hating reformation, and heaping to themselves
wrat^i against the day of wrath : Rom. ii. 5. All they Avhich do
this, and die thus without a lively faith and unfeigned repentance,
" shall not be inheritors of the kingdom of God."
" The fruit of the spirit is." Interpreters observe generally
Paul's altering of his phrase ; whereas he called acts of sin
"works" of the flesh; he terms virtue the "fruit" cf the spirit.
He speaks of the one plurally, " The works of the flesh are ;" but
710 THE OFFICIAL CALENDAR OF THE CHURCH.
of the other singularly, " The fruit of the spirit is." To signify
that good is the effect of an entire cause ; whereas evil comes of de-
fects in many particulars. Or haply to show that our vices exceed
in number our virtues.
Christian virtues are "fruits," as bringing with them excellent
commodities, enriching such as have them, and alluring others also
by their example to receive the Gospel and Faith of Christ. And
fruits "of the spirit," as begun, continued, ended according to
the motions and admonitions of the spirit. Begun in faith, acted
in obedience, ending in God's honour. A good man " is like a
tree planted by the water's side, that will bring forth his fruits in
due time." The Church is the garden of God ; preachers are the
planters : 1 Cor. iii. 6, 9 ; believers are trees of righteousness ;
the spirit of God is the sap and life of them, and good works are
the fruits which they bear.
" Love, joy, peace," &c. It had been sufficient to have named
only love, and no more, for as it is showed, Epist. Quinquages.
Sund. charity doth extend itself unto all the fruits of the Spirit,
notwithstanding our apostle sets it here by itself among other vir-
tues, and, in the first place, to signify that it is the very fountain
from which all the rest are derived. And therefore that Christians
ought before other things affectionately tender the good of their
brethren, " Giving honour one to another, every man esteeming
better of another than of himself, and so serving one another in
love." The world in this age wants exceedingly this one virtue ;
for among the roaring gentlemen, " it is but a word and a wound ;"
among civil men, *' it is but a word and a writ :" yea, that which
is worst of all, among such as seem saints, of the greatest purity,
there be so many sects and schisms, even about matters of God's
holy service, that if our apostle were now living, he would censure
them as he did the Corinthians in his time, " when one saith, I
am Paul's, and another, I am Appollo's, are ye not carnal?"
" Against such there is no law." Against such virtues, and
against persons indued with such virtues, " there is no law ;" that
is, no law to condemn, no law to compel them. As if he should
say, " such as arc led by the spirit are a free people, serving the
Lord without constraint." If there were no punishment in this life,
nor hell in the next, for adultery, drunkenness, murder, gluttony,
yet they would abstain from these works of the flesh out of mere
love to God, and goodness ; " for they that are Christ's have cru-
cified the flesh." In this crucifying, four points are to be considered.
First, we must attach and bring ourselves into God's presence.
THE FOURTEENTH SUNDAY AFTER TRINITY. 711
saying with the prodigal son, " I will go to my father." Secondly,
we must indict ourselves of our sins at the bar of God's judgment ;
" I have sinned against heaven and before thee." Thirdly, we
must judge ourselves, that we be not judged of the Lord ; "I am
no more worthy to be called thy son." Fourthly, we proceed to
the lawful execution of the flesh, using the means for the crucify-
ing of it, and they be principally three : the first, is applying of
Christ crucified ; and that is, to believe not only that Christ was
crucified for us, but that we likewise were crucified with him.
The second, is to beat down the flesh by the sword of the spirit ;
propounding in our daily repentance, the several commandments
and threatenings of God against our several aff"ections and lusts,
as it were slaying murder with commandment, "Thou shalt not
kill ;" and robbing the thief with another arrow taken out of God's
quiver, '' Thou shalt not steal."
The third, is to cut ofi" the first beginnings of evil, and to fly
the present occasion of every sin. With these spiritual nails (as
Luther speaks) a Christian may fasten all carnal desire upon the
cross : so that although the flesh be yet alive, yet can it not per-
form that which it would do, for as much as it is bound hand and
foot, and made subject to the spirit.
Almighty and everlasting God, give unto us increase of faith,
hope, and charity ; an^ that we may obtain that which thou dost
promise, make us to love that which thou dost command, through
Jesus Christ our Lord.
THE GOSPEL.
Luke xvii. 11 " And it chanced as Jesus went to Jerusalem, that
he i^assed through Samaria and Galilee ; and as he entered into
a certain town^ there met him ten men that were lepers,' ^-c.
Concerning Christ's diligence ; going about to do good ; obedience,
sending the lepers unto the priests of the law ; power and pity,
curing such an incurable disease. Concerning also the faith and
fact of the lepers in confessing and adoring Christ, I have spoken
enough in my exposition of the Gospel allotted for the third
Sunday after Epiphany. There remaineth in all this history, but
one point only to be further examined, and that is the gratitude,
rather ingratitude of these lepers :
712 THE OFFICIAL CALENDAR OF THE CHURCH.
'Number of the thanksgivers ; " one amonnf
ten," and that one not a Jew, but a
Samaritan.
In -which observe the<(
Obedience.
•XT . c J.-L ^^ 1 \ Desire to be with
JNature ot the thanks- \ .
ffivinc;, adorned with j t^ . . ' ^ ^ -,
I , 1 / Praisinff of God.
many commenaaDle\ tt ■^•
. / I Humihty.
virtues, as i t
/ Love.
i
Faith.
'^One of them when he saw that he was cleansed." Hence we
may learn that the number of true believers is but a small flock.
"While these men had their grievous disease, they came to Christ,
and cried to Christ, ''Jesus, master, have mercy on us ;" but feel,
ing themselves healed, they forgot him ; and that which is worse,
they side with the priests against him. Among ten, one man only
was thankful, and continued faithful unto the end. And this one
" was a stranger, and a Samaritan."
The thankfulness of the Samaritan is accompanied with many
notable virtues, as first obedience ; for although he knew that he
was, *'as he went, cleansed" of his leprosy, yet according to
Christ's express commandment, he '^ showed himself to the priests."
And when he was with them, he was not seduced of them as the
rest of his company. For whereas the priest (as it is thought) had
corrupted and persuaded those other nine, that they were cured by
the law's observation, and not by cither Christ's might or mercy,
the Samaritan believed unfeignedly that Christ " was a priest fcr
ever after the order of Melchisedec, even an high priest which is
touched with the feeling of our infirmities :" Ileb. iv. 15 ; and there-
fore leaving the legal priests, he was desirous to be with Jesus
his Saviour. Every man goeth astray, but the good man is
regrediens, returning again to Christ which is the way. Being
now come to Christ, he performs his duty to God and man. To
God, " in praising him with a loud voice," which argueth his de-
votion ; and " in falling on his face at Christ's feet," which argueth
his humility. To man, for whereas Christ said unto him, " Are
there not ten cleansed ?" but where are those nine ? he made no
reply, but held his peace ; signifying hereby that he came back
again to remember his own thanks, and not to tell tales of others'
ingratitude. These good things arising from a lively faith, are
THE FOURTEENTH SUNDAY AFTER TRINITY. 713
•well pleasing to God, and therefore Christ dismissed liim accord-
ingly, "Go thy way, thy faith hath made thee whole."
The Gospel and Epistle parallel, for sin is a spiritual leprosy,
the spots whereof are " adultery, fornication, uncleanness, idolatry,"
&c. Christ is the physician of our soul, who came into the world
to save sinners :" 1 Tim. i. 15. " I, even I," (saith the Lord) " am
he that putteth away thine iniquities :" Isa. xlii. 25. The preachers
of his word are his mouth, as it were, to pronounce that all such
as truly repent, and unfeignedly believe his holy Gospel, are cured
of their leprosy : but himself alone " cleanseth us from all sin."
Giving us his sanctifying spirit also, whereby we put off the old
man, and walk in newness of life. For as leprous Naaman, after
he washed in Jordan, had new clean flesh instead of his old rotten
flesh, even so such as are Christ's, and are led of his spirit, in the
places of their ancient vices, " hatred, variance, sedition, envying,
murder," &c., have contrary virtues, as " love, joy, peace, long-
suffering, gentleness," &c. If Job blessed God for a wound given,
what thanks owe we to God for our wounds healed, and our sin
forgiven. " Oh, Dispensation of ineffable mystery ! the unjust sins
and the just is punished ; the guilty is delinquent, and the inno-
cent is scourged ; the impious offends, and the pious is condemned ;
what the wicked merits, the good suffers ; what man commits,
God sustains." Augustine.
Pro servis Dominus moritur, pro sontibus insons.
Pro asgroto medicus, pro grege pastor obit.
Pro populo rox mactatur, pro milite ductor;
Pro opere ipse opifex, pro honiine ipse Deus.
Quid servus, sons, regrotus, quid grex populusque,
Quid miles, quid opus, quid homo sol vet ? Amet.
" The master dies for his slaves, the guiltless for the guilty,
the physician for his patient, the shepherd for his sheep ; the
king is sacrificed for his people, the chieftain for his soldiers, the
workman for his work, God himself for man. What return shall
be made by the servant, the guilty, the sick, the sheep, the people,
the soldier, the worker? what shall man pay back ? Let him love."
47
714 THE OFFICIAL CALENDAR OF THE CHURCH.
THE EPISTLE.
Galatiaxs vi. 11 — " Yet see how large a letter I have written
unto you tvith mine own hand,'*' ^c.
Prpfar'P • ^PfHno- ( Saluters : " Paul and the brethren," &c.
down the 1 Saluted : " The Churches of Galatia."
[ Salutation : " Grace be with you," &c.
This Epistle to
the Galatians
hath three prin-
cipal parts : A
f Doctrines of holy faith: from verso 6,
of the first chapter, unto verse 13,
Treatise: concerning - ^^^ the fifth chapter.
= j IyuIcs ot good life : from verse 13, of
the fifth chaptei", unto verso 11, of
i the sixth.
f Insinuation : " You see how large
CoBclusion: in the Text I a letter I have written," &c.
read,whereinthreepoints-i^^'^7'^";'^*'°"= ^^ "^^"^ ^^
are to be considered : a Kr ?^ v^', • *^' ,< m, r
\ alediction : " The grace of our
[ Lord,"&c.
" Ye see how large." Saint Paul insinuates himself into the
minds of the Galatians by a two-fold argument. First, from the
" largeness of his epistle." Secondly, for that he " wrote it with
his own hand." Interpreters have construed the word " large,"
diversely. The plain meaning is, that he never wrote so long an
epistle with his own hand unto any Church as unto them. He
writ indeed to Philemon with his own hand, but that epistle was
exceeding short, in comparison of this ; and he writ larger epistles
unto the Churches of Corinth and Rome ; but by his scribes, and
not with his own hand. Wherefore, seeing this letter is the most
long and large that ever himself penned, it ought to be more re-
garded and better accepted ; as his pains were greater in writing,
our diligence should be greater in reading and observing the
same.
"As many as desire with outward appearance." Here begins
the recapitulation, in which our Apostle, like a good orator, artifici-
ally repeats all those things he would have especially remembered
in the whole discourse ; now the main proposition of all this large
letter to the Galatians is, " that a man is not justified by circumci-
sion, or any works of the law, but by the faith of Jesus Christ."
The which is all one with his assertion here, that " Christ crucified,"
is the sole means of our salvation, and only ground of our spiritual
rejoicing. "Neither circumcision, nor uncircumcision availeth
anything at all, but a creature renewed," i. e. endued with "faith
THE FIFTEENTH SUNDAY AFTER TRINITY. 715
■working througli love." He doth accuse therefore such as obtrude
another Gospel, an opposite doctrine, but bless God's Israel, " even
as many as walk according unto this rule."
The false teachers are described by five properties, as first,
" They desire with outward appearance to please carnally."
Secondly, they constrain men to the strict observing of their own
devised religion. Thirdly, the mark they shoot at is to shun storms
and "persecution for the cross of Christ." Fourthly, "they com-
pel men to keep that law which they will not observe themselves."
Fifthly, they pretend God's honour, but intend only their own vain
glory, "that they might rejoice in your flesh." Others reduce these
five to four : flattery, cowardice, dissimulation, boasting. Others to
three : first, shunning of the cross : secondly, seeking of their own
glory : thirdly, teaching of that themselves understand not. All
haply may be referred unto their hypocrisies ; for notwithstanding
their fair shows and outward appearance, they seek not herein their
brethren's good and God's glory ; but their own honour and ease,
that they might have, cum dignitate otium, a lordly living and a
lazy life. Such churchmen are like the church pinnacle, pointing
upward, poising downward.
'' God forbid that I should rejoice but in the cross of our Lord
Jesus Christ." Because the words (s^^mj) are both exceptive, mak-
ing the sense thus, " I will glory in nothing but in the cross of
Christ:" and exclusive, "only in the cross of Christ, and in nothing
else:" I subscribe to Augustine, Chrysostom, Jerome, and others
who construe this of Christ's all-sufficient sacrifice for our sins on
the cross, " whereby the world is crucified to us, and we to the
world," Christ himself being "our redemption, wisdom, righteous-
ness :" that as it is written, he that glorieth should glory in the Lord,
and make boast of him all the day long, as it is Psalm xxxv. 28.
As their exposition is most agreeable to the letter, so most
answerable to Paul's intent : as if he should have written thus,
"Although others make their rejoicing in circumcision, I will re-
joice in nothing else but in the cross of Christ," which abrogates
circumcision. And well he might speak so, for that in Christ cruci-
fied are hid not only the treasures of wisdom and knowledge, Col.
ii. 3, but of fullness and grace, John i. 16, and of every spiritual
blessing, Eph. i. 3. In a Avord, all things of which usually men boast,
are inChrist's cross. Doth any man glory in wisdom ? Paul desired to
" know nothing but Christ crucified," as being assured, that this
knowledge is eternal life, John xvii. 3. Doth any boast of riches
and honour? by Christ all true believers are made kings, and priests
716 THE OFFICIAL CALENDAR OF THE CHURCH.
Apoc. i. 6. Doth any rejoice in liberty ? by Christ we are deliver-
ed "from the bonds and hands of our enemies," Luke i. 74. Doth
any delight in the Prince's favour ? behold the King of Kings ac-
cepteth of us in Christ. All men desire comfort and content, and
therefore let us (as Paul here) rejoice in Christ crucified, in -whom
only we are complete, and by whom also we have right to those
things which eye hath not seen, ear hath not heard, neither can
the heart of man conceive.
" Brethren, the grace of our Lord Jesus Christ be with your
spirit." In this adieu our Apostle concludes his Epistle with a
great emphasis, every word being a strong reason to confound his
adversaries, opposing first our Lord Jesus Christ the master of the
house, to Moses who was but a servant in the house. Secondly,
the grace of Christ to the merit of inherent righteousness, insinuat-
ing that we are saved by grace, freeing us from circumcision and
other works of the Law. Thirdly, the spirit, which is the object of
grace, to the flesh, in which the enemies of Christ's cross gloried so
much. And lastly, noting in the word brethren, his lowly, but
their lordly carriage toward the Churches of Galatia. The brief
of all is, I have taught you Christ purely, delivering unto you
wholesome doctrine touching faith and good manners. I have en-
treated you, chidden you, threatened you, letting pass nothing
which I thought profitable for you. I can say no more, but that I
heartily pray that our Lord Jesus Christ would bless my labours,
and govern you with his Holy Spirit for ever. See the Peace of
God in the Liturgy.
THE GOSPEL.
Matth. vi. 24. — " No man can serve two masters.'"
, General rule : " No man can perve two masters."
t Particular instance: "Ye cannot serve God and mammon."
This Gospel is j AVliereupon is inferred that M-e may not be cai-eful^" Avhat we
parted into a *> shall eat or drink, but that wc should rather seek first the
/ kingdom of God, and the ri/>;hteousness thereof, and then all
V these things shall be ministered unto us.
"No man can serve two masters." There is no rule so general
but hath exceptions, and so this common proverb is confined within
his lists and limits, as interpreters observe. For one man may
serve two well agreeing masters enjoying the same thing, as the
men of Tyrus hewing cedar trees out of Lebanon for the Temple,
THE FIFTEENTH SUNDAY AFTER TRINITY. Y17
served both Hiram and Solomon. The meaning of this adage is,
that no man at one time can serve two masters enjoining contrary
duties. As for example, God and the flesh are two such masters.
" I see " (saith Paul) " another law in my members rebelling
against the law of my mind : for the flesh lusteth against the spirit,
and the spirit against the flesh, and these two are contrary one
to the other :" Gal. v. 17. " We cannot serve these two, but we must
love the one and hate the other, or else lean to the one and de-
spise the other :" we must be servants unto God, and not vassals
unto lust.
Concupiscence is like a fire, and our body like a seething pot.
Now the pot is cooled four ways especially : first, by taking away
some of the fuel under the pot : even so the less we drink or eat,
the lesser is the heat of our lust. It is fasting spittle that kills
this serpent; howsoever " delectatio venereorum " be the end, yet
gulling is the matter and beginning of incontinence. The poets
feigned Venerem natam ex exectis Saturni virilibus, to signify that
saturity is the father of wantonness, and uncleanness the daughter
of surfeiting. Sine Cerere et Baccho, friget Venus : Lady Venus
dwells at the sign of the ivy bush : where there is cleanness of
teeth, usually there is no filthiness of body: but if we stuff" our
crops like cloak-bags, making our mouths as tunnels, our throats as
wine-pipes, our bellies as barrels ; if we fill them full of strong
drink and new wine, there must follow some vent, according to that
of Jerome : When the belly is distended with meats, and drunk
with wine, incontinent lust ensues ; for the order of the vices is the
order of our members.
Secondly, the pot is cooled by stirring of it ; so the furious heat
of lust is much abated by the stirring of our bodies, and exercising
of our minds. Unchaste folly for the most part is begot of an
idle brain, hatched in a lazy body.
The crab fish, when as the oyster doth open, flings into her a lit-
tie stone, so that she cannot shut herself again, and so the crab
devoureth the oyster. Our adversary the devil is like the crab,
and we like the oyster, if he finds us idle and gaping, he takes his
opportunity to confound us. Calvin was wont to say, that a lazy
life was of all others most tedious unto him. And every generous
spirit resolves as Maximinus : " Upon that by which I become
greater, I bestow more labour; and upon whatever I bestow more
labour, by it am I rendered greater." In the Holy Bible we read
that Jacob under the name of Esau, which signifieth working, ob-
tained his father's blessing, and that none shall receive reward at
718 THE OFFICIAL CALENDAR OF THE CHURCH.
the last day, but such as have been labourers in the Lord's vine-
yard ; Matth. xx. 8.
Thirdly, we may cool the pot by casting cold water into it : in
like manner abundance of tears is a good means to quench outrage-
ous flames of this unruly fire.
Fourthly, the pot is cooled by taking it altogether from the fire ;
so we may the sooner cool this hot lust which so boileth in us, if
we shun opportunities and occasions of sin. St. Paul willeth us to
resist and fight against other vices, but as for fornication he saith,
"flee fornication," 1 Cor. vi. 18. Cupid is a boy, therefore his
shoot cannot be good; and blind, therefore his aim must needs be
bad ; he can hit none but such as stand right afore him, and
make themselves a butt for his arrows. It is a strange, yet a true
rule:
" Tu fugiendo fuga, nam fuga sola fuga est."
You put to flight by flying.
And as good counsel —
" Ne sedeas, sed eas : ne pereas, per eas."
Sit not still, but haste away,
Lest you perish by delay.
It was as great a miracle that Joseph in his mistress's arms
should not burn with lust, as it was for the three children to walk
in the firy furnace without any scorching. Young men of a little
flame make a great fire ; whereas the fault is not so much in our
years as in ourselves. For Daniel a young man reproved the lasci-
vious Elders ; Joseph a young man resisted the temptations of his
own mistress. But young men in our time run and ride to the
wood for fuel to make the fire greater, using strange cates and de-
licates, meats and medicines, rather poisons, to increase the flames
of concupiscence, bragging of much villainy done, yea boasting of
more than was done. Such a gallant Augustine was in his unruly
youth, until Almighty Grod effectually called him home by a voice
from Heaven, crying, "Tolle et lege, telle et lege :" Take the book
and read : and taking up the Bible, the first text he lighted on was
that of Paul's, Rom. xiii. 13 ; ''Walk honestly as in the day, not in
gluttony and drunkenness, neither in chambering and wantonness ;
but put ye on the Lord Jesus Christ, and take no thought for the
flesh to fulfill the lust of it." After this Augustine was no more
servile to sin, but a true servant unto Christ : he now understood
my text, that he could not serve two masters, God and the lusts of
of his flesh.
THE FIFTEENTH SUNDAY AFTER TRINITY. 719
I know St. Augustine had afterward liis infirmities, as himself
confesseth ingenuously ; but he was not given over "unto wanton-
ness, to work all un cleanness even with greediness." It is true
that concupiscence so long as we are clothed and clogged with
flesh, is not extinguished thoroughly. The children of Judah could
not cast out the Jebusites, but they dwelled at Jerusalem until this
day. Lust is a very Jebusite, it will dwell with us so long as we
dwell in houses of clay ; the best man living may confess with
Paul, " I do not the good things which I would, but the evil which
I would not, that do I." Which I would not, I do, because " who-
soever is born of God sinneth not," absolutely, with plenary con-
sent: his will in sinning is not voluntas, but velleitas, as the school
distinguisheth. A mariner in a tempest doth cast his goods into
the water ; a true man assaulted on the highway, gives his purse to
the thief, yet not "with full consent ; even so the children of God in
the sin of incontinence, transgress wittingly, yet with reluctance
afore, and repentance after : whereas other men, in a reprobate
sense, both approve their filthiness afore and boast of it after.
I speak not this to encourage any in their uncleanness. God
forbid. Let every man, in the fear of God, use the means afore
prescribed for the cooling of intemperate lust boiling in his flesh,
and then if he cannot expel this Jebusite, if he cannot cast out this
devil by fasting and prayer, if he cannot extinguish this outrageous
fire with watery tears, let this be his comfort, that God requires
only that lust be not our " master," that it " reign not in our
mortal bodies :" Rom. vi. 12. The Greek fathers observe well
upon that place, that Paul said not, let not sin tyrannise, but
"let not sin reign." Be not sin's voluntary soldiers, in "giving
your members as weapons of unrighteousness unto sin ;" but if ye
be sin's prest soldiers against your will, it is not you that offend,
" but the sin that dwelleth in you." Lust may command as a
tyrant, and yet we may perform good service to God ; but if we
submit ourselves unto it as our king, if we suffer it to reign, making
our members servants to uncleanness and iniquity, then assuredly
lust is our lord and love, for my text must be true, "No man
can serve two masters.''
As God and the flesh, so God and the devil are two contrary
masters ; for the one is truth itself, '* I am the way and the
truth," John xiv. 6; the other is a "liar, and the father thereof,"
John viii. 44 ; so that all such as speak the truth from their heart,
dwell in God's tabernacle, Psal. xv., but such as delight in lying
are fit for the devil's service.
720 THE OFFICIAL CALENDAR OF THE CHURCH.
The servant of God often utters that ^Yhich is false, and yet he
is verax, for tliat he thought it had been true ; and the devil's
servant sometime speaks the truth, and yet he is mcndax, for that
he thought it to be false, as Augustine and Lombard have well
observed.
Thou mayest easily discern by this cognizance, to what master
the servant of servants and his retinue belong, namely, to Don
Beelzebub, the mint master of equivocation and forgery.
As God and the flesh, and God and the devil, so to give Christ's
instance, God and the world are two contrary masters. Our bles-
sed Saviour saith, peremptorily, " Ye cannot serve God and
mammon." He doth not say, ye cannot have God and mammon;
for Mary and Martha may dwell together, righteousness and
riches may stand together ; but ye cannot serve God and mam-
mon ; for he that is the servant of God must be the master of
his money.
Almighty God is by right and in deed a Lord of all things, of
all men especially. For (as Divines observe) God is not called
Lord in the Scripture till he created man. " In the beginning
God created the heaven and the earth, and God said. Let there be
light," &c. ''Again, God said. Let there be a firmament,'' &c. ;
but after man once was made, the text often calleth him Lord ;
" The Lord God made the man of the dust of the ground, and the
Lord God planted a garden eastward, and the Lord took the man,
and put him in the garden of Eden, commanding him, and saying,
thou shalt eat freely," &c. We must therefore serve none but this
" one Lord, first seeking his kingdom," making him our master,
and mammon our servant ; for if we serve God most, and seek his
kingdom " first," respecting his glory and honour afore all other
things, above all other things, then all other things, as Christ
promiseth here, which are necessary for us, " shall be ministered
unto us." See Epist. Third Sunday after Trinity.
Thus I have showed how no man can serve two masters, as two,
but as one. For every man is either a willing or unwilling servant.
If willing, "he shall hate the one, and love the other;" if un-
willing, " he Avill endure the one, and despise the other." And
yet, as I said in the beginning, one man may serve divers masters
at divers times, albeit they require divers, yea, contrary service.
Matthew, sometime an instrument of Satan, afterward Christ's
Apostle. Solomon sometime serving God, sometime serving his
lusts. The blessed thief, servant to the world in his life, was the
child of God at his death. All sin is either a thought, word, or a
THE FIFTEENTH SUNDAY AFTER TRINITY. 721
deed, against the Divine law. Who did ever offend in thought
more than Paul, " breathing out threatenings against the disciples
of the Lord ?" Who did ever offend in word more than Peter,
forswearing his own master ? Who did ever offend more in deed
than David, who bound two great sins together, adultery and
murder ? And yet the God of compassion, and father of mercy,
retained all these sinners again in his service. The which examples
are recorded in Holy Bible, partly for instruction of such as stand,
and partly for the consolation of such as are fallen. If Noah
was drowned himself with wine, who foretold the drowning of the
world with water ; if Samson the strongest was overcome by the
weaker vessel ; if Solomon the most wise committed folly, " let
him that thinketh he standeth, take heed lest he fall." Again,
these things are registered in Scripture for the comfort of such as
have fallen already. Did God forgive Lot's incest ? Paul's butcher-
ing of the saints ? Aaron's idolatry ? then a weak conscience from
these premises, and upon God's gracious promises, may conclude,
my sins are no greater, and God's mercy can be no less.
When Theodosius excused a foul act, because David had done
the like, St. Ambrose made this answer. Qui secutus es errantem,
sequere poenitentem. Hath thy mouth blasphemed with Peter ? let
thine eyes then weep with Peter. Either thou must be a Sodomite,
or a Ninevite ; a Sodomite suffering for sin, or a Ninevite repenting
for sin. "Yet forty days, and Nineveh shall be destroyed:"
Jonas iii. 4. Nineveh was overthrown, and yet not overthrown, as
St. Jerome, sweetly, " It was overthrown by sin, but builded up
again by repentance." Let us not look to Sodom, but set our eyes
on Nineveh ; for if we will resist our spiritual enemy, we must arm
ourselves with sack-cloth, and put on head-pieces of ashes. If we
mean to serve but one master only, let us, renouncing all other
services, instantly with all haste, and with all our heart, turn to the
Lord our God. " It is sufficient that we have spent the time past
after the lust of the Gentiles, in wantonness, gluttony, drunken-
ness," &c. Let us now spend " as much time as remaineth in the
flesh, after the will of God. It is a monstrous absurdity, that serv-
ing but two masters all our life, we should sacrifice the best of our
days unto the worst, and then offer up the worst of our days unto
the best. Again, let us, I beseech you, repent with all your heart
thoroughly, " pour out thy soul like water before the face of our
Lord." If thou pour out milk, the colour remaineth in the pan ;
if wine, the scent remaineth in the vesssl ; if honey, some taste re-
maineth in the pot. He therefore must not pour out his heart like
722 THE OFFICIAL CALENDAR OF THE CHURCH.
milk, lest he be known still by his colour ; nor like wine, lest he
smell of wicked imaginations ; nor like honey, lest he keep a smack
of his old tricks ; but like clean water, that no taste, or smell, or
colour may remain. If mammon be thy master, observe him ; if
God be thy Lord, follow him ; halt not between two opinions ; sit
not upon two stools ; lie not down between two burthens ; serve
not two masters ; " either you must hate the one and love the other,
or else lean to the one and despise the other."
Preached at Paul's Cross, February 8, Anno. 1600 ; the very
same hour that Robert, Earl of Essex, entering the city with his
unfortunate troop, found, by woful experience, the words of my
text true, that "no man can serve two masters."
THE EPISTLE.
Ephes. iii. 13. — '^'^ I desire that ye faint not, because of my trihu-
laito)is," ^c.
One to men : " I desire that ye foint \ ^/"'^ = ^'^'' *^^^f " 1^"^"
This Epistle con-
taincth a double
request of Paul:
not, because of my tribulations:"- A ^ T r xi. .
And that in respect of the Consequent: for that
•^ (^ it 13 your praise.
f Petition: "I bow my knees
Another to God : "For this j unto the Father," &c.
cause," &c., consisting of a I Thanksgiving: "Unto him
1^ that is able," &c.
" That I suffer for your sakcs." An argument from the cause
of his affliction ; as if he should say, Ye men and brethren of
Ephesus are both "efficient" and "final" cause "that I suffer,"
and therefore no reason that " ye should faint because of my tribu-
lation." Efficient, being a prisoner in Rome for the Gospel, even
for that doctrine which I taught you. Final, enduring this prison-
ment for your good, and example, that ye likewise may continue
constant in the sincere profession of Christianity. Paul then suf-
fered not for his own fault, nor yet for their faction ; it was only for
defending the truth, even for preaching " Christ crucified, unto the
Jews a stumbling block, and unto the Grecians foolishness." And
therefore such as subscribe to the confession of our Church, ac-
knowledging all our articles of religion orthodoxal and pure, cannot
in suffering a little cross for certain questions about matters of in-
differency, gain to themselves or their followers any true glory. If
the daily martyred Bishop Farrer, or that vigilant pastor, Bishop
THE SIXTEENTH SUNDAY AFTER TRINITY. 723
Hooper, had sacrificed tlieir lives in the quarrel against clerical
habits, and other comely ceremonies enjoined by their religious
sovereign, King Edward the First, judicious Fox would never have
numbered them among the glorious martyrs of Christ. I say then
unto such as boast of their persecution in this kind, not for the
body, but only for the swaddling clouts of holy religion, as Paul
once to the Corinthians in another case, "your rejoicing is not
good." See Epist. 2nd Sunday after Easter.
"Which is your praise." This clause maybe referred (as in-
terpreters observe) both to Paul's affliction and their perseverance.
To Paul's affliction, it is your glory that ye have such a pastor as
is " the prisoner of Jesus Christ" in " bonds," not for any scanda-
lous crime, but for conscience towards God, even for "preaching
among the Gentiles the unsearchable riches of Christ," as it is
verse 8 of this present chapter. Tribulations for the Gospel " are
the marks of the Lord Jesus," in which our apostle took great
pleasure, being more proud of his iron fetters than a bragging
courtier of his golden chain. If they be blessed who die in the
Lord, how blessed are they who die for the Lord ? Their deaths
are not mortes, but immortalitates. As Julian honoured all those
who were slain in his war, so Christ and his Church honour such as
are martyred in the Lord's battle. Right dear in the sight of the
Lord is the death of his saints, undergoing in Christ's cause Christ's
cross.
"For this cause I bow my knees unto the Father of our Lord
Jesus Christ." As if he should say, because you cannot do this of
yourselves, I pray for it, and that not coldly, but earnestly, " bow-
ing my knees unto him that is able to do exceeding abundantly
above all that we can ask or think," to the Father of mercies and
God of all grace, '"' from whom cometh every good and perfect gift."
Yet not to God simply, but to God " as the Father of our Lord
Jesus Christ," in whom he is well pleased. To him I make my
request, able, because God, willing, because the Father of Christ,
to hear me and help you.
" That he would grant you according to the riches of his glory."
Distinguish these petitions, in the first whereof observe these five
circumstances especially :
1. Who doth give? "The Father of our Lord Jesus Christ."
2. What ? "' That ye may be strengthened with might."
3. Out of what coiFer? " Out of the riches of his glory."
4. By what instrument? " By his Spirit."
5. In what part ? " In the inner man."
724 THE OFFICIAL CALENDAR OF THE CHURCH.
The word grant or give doth exclude human merit, and shows
that our perseverance proceeds only " from the riches of God's
glory," which our Apostle calleth in the second chapter of this
epistle, verse 7, "exceeding riches of his grace." It may be thus
expounded : It is not for a great man of an opulent fortune to give
sparingly, wherefore God, out of "the riches of his glory," giveth
unto all men liberally, "for if he spared not his own son, but gave
him for us all to death, how shall he not with him give us all things
also ?"
"That ye may be strengthened." Here we may learn that the
Church of God militant on earth is not in her full strength, it is
alway growing and increasing more and more; we may profit, but
we cannot be perfect till this corruption hath put on incorruption.
The most resolute soldier in the spiritual war, hath every day need
to be strengthened, and that with might : because we fight not
against weaklings, but "against powers and spiritual potentates in
high places," Eph. vi. 12. Our adversaries are so mighty that we
cannot overcome them, except the Spirit of God, which is the spirit
of fortitude, strengthen us in the inner man, that is, in the soul,
that albeit our body which is " our outward man, perish," yet our
spirit, which is " the inward man, may be renewed daily." He doth
not pray for the wealth of the world or health of the body, which
afi'ord comfort outwardly : but he desireth upon his bowed knees,
the Father of our Lord Jesus Christ, that his Ephesians may have
found inner parts, as it is in the Psalm, " all glorious within :" it is
then an idle conceit to think that a pastor benefits his people more
by a little skill in physic and law, than by a great deal of divinity;
for having charge of their souls, and not of their bodies or goods,
he must especially labour, that the inner man may be strengthened
with might against our adversary the devil.
" That Christ may dwell in your hearts by faith, that ye being
rooted and grounded in love." These three metaphors of our Apos-
tle, dwell, rooted, grounded, are most emphatical, and pertinent to
his purpose ; the faithful arc God's house, Christ therefore doth not
only sup with them as a guest, but dwell with them as head of the
family.
Such as are grounded in faith, and rooted in love, continue sted-
fast in their profession in the midst of all afflictions and persecu-
tions for the Word.
" Might be able to comprehend with all saints, what is the
breadth, length, depth, and height." The plain meaning of these
words is, that our redemption is a great mystery. To know Christ
THE SIXTEENTH SUNDAY AFTER TEINITT.
12t
crucified is the breadth, length, heighth, depth, of all our knowledge,
in comparison whereof all other things are to be reputed as dung
and dross. Some trouble themselves and others about round and
square, long and short, black and white, spending the strength of
their wits in examining the lawfulness or unlawfulness of certain
ceremonies used in the Church of England : whereas if they were
grounded in faith, and rooted in love, they would endeavour rather
to comprehend with all saints, what is the breadth, length, depth,
heighth of Christ's love towards us, and in fine, to be fulfilled with
all fulness which cometh of God.
He which hath Christ, hath all things absolutely complete to per-
fection ; I pray therefore not that ye may be fully God, but that ye
may be full of God, full of his grace with all the living Saints in
this world, and full of his glory with all the Saints departed in the
world to come, that ye may so faithfully serve God here, as that ye
may fully see God hereafter, even face to face.
Motive: God's abundant liberality, being able and
willing to give more things, and more plentifully
than either " we do ask, or think.''
Matter : " Be praise," or glory.
Place : " In the congregation," as being
God's Tabernacle, dedicated to prayer
and praise, knowing and partici-
pating God's unsearchable riches in
Christ. Other assemblies have their
beginning and end, but the Church is
the pillar of truth, against which hell
gates are not able to prevail. The
Church then enduring for ever and
ever, only can and will honour God
ever and ever.
Person : by whom our thanks are con-
veyed unto God, by Jesus Christ, as
being the Mediator between God and
man, by whom alone the graces of
God descend down to us, and our
prayers ascend up unto God.
Time : " Throughout all generations,"
&c.
For as the mercies of God towards us are forever and ever : in
like manner our praises to him ought to be forever and ever. See
the conclusion of the Pater Foster in the Liturgy.
" Unto him that is able."
In this thanksgiving of
our Apostle, three points -^
are considerable, name
ly, the
Manner in
respect of ^
726
THE OFFICIAL CALENDAR OF THE CHURCH.
THE GOSPEL.
Luke vii. 11. — '' And it fortuned that Jesus went into a city
called Nain," ^e.
This Gospel is an
emblem of the
^Miseries of man: In this afflicted
woman accompanying her child,
and that a son, and that her
only son, to his grave, dying in
the
Mercies of God :
Christ, who did
the distressed in
In
pity
Spring of his youth,
even at that age when
he was most able to
comfort her.
Winter of her widow-
hood, when she did
most want him.
" He had compassion
Thought,
on her."
Word, "Weep not."
Deed, " He raised the dead, and
delivered him to his mother."
"Behold, there was a dead man carried out." The word ''' be-
hold" in the Scriptures is like a hand in the margin of a book,
pointing out alway some remarkable thing, and it is here like that
hand Balthazzar saw writing upon the walls of his palace, for as
that forewarned him of his utter ruin, so this admonisheth us of
our last end, " Behold a dead man carried out." This dead man
was a young man. It is worth our observing, that Christ, in the
Gospel, is said to raise none from the dead but only such as were
young : as the daughter of Jairus, being about twelve years of age ;
Lazarus, Epiphanius reports about the age of thirty ; and in my
textj a young son of a widow.
" Which was the only son of his mother, and she was a widow.''
God is a father of the fatherless, and defendeth the causes of
widows. Elijah in a great famine, by God's appointment, relieved
the widow of Zarephath ; and Elizeus, even by the same divine
goodness, increased another distressed widow's oil, 2 Kings, iv.
Peter, Acts ix. comforted a whole congregation of weeping widows,
in raising Dorcas again from the dead. And Christ here took pity
on the deep " sighing " of a widow. By which all men may learn,
magistrates especially, " to judge the fatherless, and defend the
widow ;" not only when the widow doth importunely call and cry,
" Bo me justice," Luke xviii. 8, but even while she doth hold her
peace.
" Weep not." Abraham, the father of the faithful, bewailed his
dead wife Sarah ; Joseph, a holy man of God, mourned many days
for his father Jacob ; all the people for Moses ; and Christ himself
for Lazarus. His " weep not," then, is not a prohibition forbidding
THE SEVENTEENTH SUNDAY AFTER TRINITY. 727
at funerals all "vreeping, but an inhibition only forbidding too much
weeping, that she should not be sorry '' for the dead, as they which
have no hope." As if he should have said unto her, as he did in
the like case to Martha, John xi. 25 : "I am the resurrection and
the life, "whosoever believeth in me, though he were dead, yet shall
he live." " I wound and make whole ; bring down to the grave, and
raise up again." And his works are correspondent to his words :
"He came nigh and touched the coffin, and said, Young man, I say
unto thee, arise, and he that was dead sat up, and began to speak,
and he delivered him unto his mother." In which he showed him-
self to be very God and man in walking with his disciples ; in talking
with this widow, coming nigh to the gate of the city, touching the
coffin, a very man ; in raising the dead, and making him to sit up
and speak, (not as the prophets and apostles in another's name, but
by his own power in a commanding fashion, " I say to thee, young
man, arise,") to be God, even the Lord of life : Acts iii. 15.
About the fall of the leaf, men ordinarily be more subject to
sickness and mortality than at other times of the year, wherefore
the Church hath allotted fitly this Scripture for this season, as a
sick man's salve to comfort us against diseases and death. Intimat-
ing that Christ is the only health of all the living, and everlasting
life of all such as die in him.
THE EPISTLE.
Eph. iv. 1. — ^^ I (ivliich am a prisoner of the Lord) exhort you, that
ye ivalh ivorthy of the vocation wheretvith ye arc called," ^-c.
After sundry dogmatical conclusions, touching matters of holy
faith, in the three former chapters, our apostle comes now to pa-
thetical exhortations concerning good manners in this present, be-
seeching his Ephesians in general " to walk worthy of the vocation
whereunto they were called ;" in more particular, "to support one
another through love, keeping the unity of the spirit in the bond
of peace." Pressing this one point with seven arguments in our
text :
1. There is but " one body."
2. But " one spirit."
3. But "one hope."
4. But "one Lord."
5. But "one faith."
G. But " one baptism.''
728 THE OFFICIAL CALENDAR OF THE CHURCH.
7. But " one God and father of all, wliicli is above all, and
through all, and in you all." As if he should argue thus : if the
Church, your mother, be but one ; " God," your Father, but one ;
Christ, your Lord, but one ; the Holy Spirit, your comforter, but
one ; if your hope but one ; faith one ; baptism one ; I see no cause
Avhy you should not live together and love together all as one, en-
deavouring to keep the unity of the spirit through the bond of
peace.
First, there is but " one body :" that is, one Church ; for albeit
there be threescore queens, and fourscore concubines, and the num-
ber of damsels be without number, yet as Solomon speaks in the
person of Christ, " my love, my dove is alone." One, not as tied
unto any one plac-e, much less to any one person. The Donatists,
in the days of Augustine, ■would have tied the Church to Cartenna
in Africa. The papists, in our time, tie the Church to Rome, in
Italy. Contradicting herein the Creed, in which the Church is
styled catholic ; that is, universal, extended, (as Chrysostom
notes upon my text) to all places, and all times, and as Bellarmine,
more fully, to all faithful persons, not only those which are now liv-
ing, but also those which have been from the beginning, and shall
be to the world's end.
" One spirit." St. Paul saith, 1 Cor. xiii. that there are " diversi-
ties of gifts, but one spirit." To one is given by the spirit, the
word of wisdom ; to another, the word of knowledge, by the same
spirit ; to another is given faith, by the same spirit ; to another,
the gift of healing, by the same spirit ; to another, prophecy ; to
another, discerning of spirits ; to another, interpretation of tongues ;
all these worketh one and the same spirit, dividing to every man as
he will.
" One hope." As the Decalogue teacheth how to love, and the
Creed how to believe, so the pater noster how to pray. Showing
us exactly what we must hope and desire, namely, first God's glory,
for that is alpha and omega, the first thing we must ask, " Hallowed
be thy name," and the last thing we must perform, " for thine is
the kingdom, the power, and the glory." Now, concerning our own
good, we desire and hope for especially the kingdom of heaven,
" Thy kingdom come." On which all other petitions depend, for
we pray " thy will be done" for this end only, that we may be
subjects in his kingdom of grace, and saints in his kingdom of
glory. And his will is done by depending on his might and mercy,
for things temporal and spiritual : in regard to the one, we pray,
" give us this day our daily bread ;" and for the other, " forgive
THE SEVENTEENTH SUNDAY AFTER TRINITY. 729
US our trespasses, lead us not into temptation, deliver us from evil."
And by consequence, God's kingdom is the centre of all our wishes,
and total sum of all our hopes. And because the wise man ever
begins at the end, our great Doctor hath enjoined in things con-
cerning ourselves to beg this first of all, which is indeed the end of
all. Seeing then all of us walk in one way, all of us have one
guide in the way, all of us, when we come to our journey's end, ex-
pect one and the same reward, it is very meet all of us should en-
deavour to keep the unity of the spirit in the bond of peace.
" One Lord." It is reported by Suetonius, that the emperor Ca-
ligula took off the head of his great god Jupiter, and set on another
of his own. The Papists, in their interpretations and glosses, have
smitten off Christ Jesus, the only head of the Church, and have set
on the Pope. Suppose (for thought is free, and impossibilities may
be supposed), I say, suppose St. Peter was Pope, and the other
eleven apostles his cardinals, as Joannes de Turrecremata doth
avow. Suppose he was at Rome ; suppose he was Bishop of Rome ;
suppose the Pope succeeds him more lawfully than the Patriarch of
Antioch, (all of which a Protestant will not grant, and they cannot
prove) yet I would fain learn of a school papist, who was this one
Lord and one head of the Church after the death of St. Peter im-
mediately. Whether Linus, or Cletus, or Anacletus, or Clemens :
these are four good men and true ; let them choose whom they
will.
Clemens Romanus, an old new father, whom the learned conceive
to be the Pope's own child, writes in his Apostolical Constitutions
evidently that Linus was the first Bishop of Rome, made by St.
Paul ; and that Clemens, after the death of Linus, was the second,
ordained by Peter. If this relation be true, the Pope sits not in
the chair of Peter, but in the seat of Paul ; for he created the first
Pope. Franciscus Turrianus, in his Apologetical Annotations upon
the text of Clemens, answereth that Linus was not Bishop of Rome,
but only Lord Suffragan or Vicar-General, executing Episcopal ju-
risdiction in St. Peter's non-residence. The like is recorded of
Cletus, by Marianus Scotus in the life of Peter. But by their good
leave the Roman j\Iartyrology makes both Linus and Cletus, Bishops
of Rome. And Cardinal Baronius, in his Annotations upon these
several martyrdoms, and in his Ecclesiastical Annals, torn. 1, main-
tains against all comers, that Linus was the first, Cletus the second,
and Clemens the third Bishop of Rome after St. Peter. Cgesar
Baronius, in the same place, thinks that Cletus and Anacletus were
all one ; but Cardinal Bellarmine contradicts him, and shows, by
48
730 THE OFFICIAL CALENDAR OF THE CHURCH.
divers reasons accurately that tliey y\-ere two. And indeed this
lloinan Calendar alloteth Anacletus a festival upon the 13th of July,
and Cletus another upon the 2Gth of April. Whereupon Triten-
hemius and the Popish historiographers hold that Clemens was the
fourth Pope after St. Peter. So then, as you see, some write that
he was the first, others that he was the second, others that he was
the third, others that he was the fourth.
Pellarmine, ayIio shuffled the cards last, and is the best gamester
at the Pope's primero, takes upon him to compose the diiference.
Clemens by right was the first Pope, but he sufi'ered, out of his hu-
mility, Linus and Cletus to execute his office so long as they lived.
But Damasus, Sophronius, and Simon Metaphrastes, affirm that
Linus died before Peter. Here Bellarmine answers not a word,
but contemns these writers which he magnifieth elsewhere, placing
them amono; learned and catholic authors in his second tom. But
for avoiding of tediousness let it be granted that Clemens, being
an honester man than popelings in our time, poisoned not his pre-
decessors, but suffered them to live and die in peace ; yet, if there
were three Popes alive at once, who was this one head, and one
Lord ? Then there were three Lords, not one Lord ; the Lord
Cletus, the Lord Linus, the Lord Clemens. And haply, this may
be one reason why the Pope hath three crowns ; one for Cletus, one
for Linus, and the third for Clemens.
Thus (as one said) the Papists in the points of their religion are
untrussed, and lie open to the whip. They boast of their succes-
sion of Bishops, and they cannot agree among themselves and tell
their own tale who was the first, second, third, or fourth Pope of
Rome. Here the words of the Lord are verified, Isa. xix. 2. " I
will set Egyptians against Egyptians," every one shall fight against
his neighbor, city against city, and kingdom against kingdom,
Popish councils against councils, universities against universities,
schoolmen against schoolmen, the Jesuits against the Priests, and
the Priests against the Jesuits, Baronius against Bellarmine, and
Bellarmine against Baronius, one against another ; God and the
truth against all.
Let us examine what this one Lord is. Our Apostle saith else-
where, that there be many Gods and many Lords. Many gods in
title, many gods in opinion : in title, either authoritative or usurp-
ative : by right, so kings arc styled gods in the Psalm ; by usurp-
ation, and so the Pope is called god, '• our Lord God, the Pope,"
as the Canonists impiously blaspheme. Many gods in opinion ; and
so the Scripture tells us, that gold is the covetous man's god, and
THE SEVENTEENTH SUNDAY AFTER TRINITY. ' 731
the belly the glutton's god ; and so there be many gods in heaven,
and in earth, and in hell too. For it is written that the people of
Calcutta worship the devil. The Gentiles were so vain in their
imaginations, having their understanding so blinded, that as Pru-
dentius writes to Symmachus, everything that was good was es-
teemed a god : insomuch that they had so many gods, as that in-
deed they had no God. Thus you see there be many gods, and
many lords, yet unto us but one Lord. Unto us who know the
truth (as it is here said) there is but only one Lord in truth. Other
lords are Lords in title : our Lord is a Lord Protector indeed. Others
by men are made gods : but our Lord is the God who made all men,
an absolute Lord of himself, and in himself, the Lord of all other
lords, and God of all other gods. And in this acceptation Lord is
used in the Holy Bible sometimes essentially, signifying the whole
Deity : as in the first Commandment, "I am the Lord thy God ;"
and Psa. 1. 1. " The Lord even the most mighty God :" and some-
times personally, for Christ the second person in the blessed Tri-
nity, Luke xvii. 5, ^' The Apostles said to the Lord;" and 2 Cor.
xiii. 13, " The grace of our Lord Jesus Christ ;" and so I take it
to be taken here, there '^•'is one Lord," that is, one Christ, master
of us all, and head of his whole Church.
Objectively, the same in his word, for he that yesterday was
shadowed in the Law, is to-day showed in the Gospel : as Augus-
tine said, the New Testament is clasped in the old, and the old is
opened in the new. One Christ crucified being the centre of all
the Bible circumference. Subjectively, the same in his attributes,
in his power, in his authority, being always the Lord of his people,
the shepherd of his flock, the head of his Church. Effectively, the
same in his goodness and grace, for he who was yesterday the God of
Abraham, Isaac, Jacob, is to-day and shall be forever Jesus, that is, a
Saviour of his people : he is as well now the light of the Gentiles,
as he was before the glory of his people Israel : he that was present
and president among the blessed Apostles, hath promised also to
come unto us, to comfort us, to be in the midst of us, as over all,
and through all ; so likewise in us all, as followeth in the text.
If then this one Lord be present with us in his word, present in
his Spirit, present in his power, in all the same yesterday and to-
day, and forever, I see no cause why he should need another Lord,
deputy-lieutenant, or Vicar-general to execute his office : for Christ
may be considered of us as a Lord two ways :
1. As God.
2. As God and man.
732 THE OFFICIAL CALENDAR OF THE CHURCH.
As God by riglit of creation, he is an absolute Lord over all men,
and all things in heaven and earth. As God and man, or as the
Redeemer of man, he is sovereign Lord of the whole Church in more
special manner.
Now then, as Christ is God with the Father and Holy Ghost, he
hath his Deputies on earth to govern the Avorld; namely. Kings
and Princes, therefore called Gods : but as he is a Mediator and
Lord of his redeemed ones, he hath neither fellow nor Deputy. No
fellow, for then he should have been an imperfect Mediator : no
Deputy, because no creature is capable of this office ; the perform-
ance whereof ariseth of the effects of two natures concurring in one
action, namely, the Godhead and the Manhood. And therefore
however preachers are his active instruments, his messengers, his
Ministers, (if you will) his under-ushers to teach his scholars in this
great University ; yet none can properly be called his Vicars, or
Deputies to do that in his stead which personally belongs to him.
In this sense there is but one Lord, and this one Lord is the Lord,
even the Lord of Lords, Christ Jesus, God and man.
Wherefore seeing all of us march under the colours of one Cap-
tain, all follow one Master, all serve one Lord, whose title is love,
whose livery is love, whose chief commandment is love, whose doc-
trine is the doctrine of peace, whose Ministers are the messengers
of peace, whose followers are the children of peace : it behooves us
(if it be possible) to have peace with all men, endeavouring to keep
the unity of the spirit in the bond of peace.
" One faith." The Turk hath his faith, the Jew his faith, the
Gentile his faith, heretics have their faith, and schismatics their
faith. In some countries (as it is reported) there are almost as many
Creeds as heads, at the least as many sects as cities. It is written
of Poland, that if any man have lost his religion he shall be sure to
find it there, or else he may give it gone forever. How then is it
true that there is but one faith ?
Augustine and Lombard observe : that among manifold accep-
tations of faith in holy Scripture, it is especially taken either for the
doctrine of faith, or else for the grace whereby we believe this doc-
trine. For the doctrine of faith, as Tit. i. 13, " Rebuke them
sharply, that they may be found in the faith ;" and Gal. i. 22, " He
that persecuteth in time past, now preacheth the faith," that is
the Gospel. And in this sense there is but one only true Catholic
and Apostolic faith; if any man on earth, or angel from heaven,
shall go about to deliver another Gospel, let him be accursed.
Gal. i. 8.
THE SEVENTEENTH SUNDAY AFTER TRINITY. 7d3
Secondly, faith signifieth the gift and grace whereby we believe
and apply this doctrine, fitly termed by divines Glossa Evangelii,
For as love is the best exposition of the Law, so faith is the best
interpreter of the Gospel. In which respect, it is truly called
saving and justifying faith. Faith in regard of her object, is but
one, for there is but only one divine truth, which is the general
object of faith, and but one only Christ Jesus crucified, who is the
special object of justifying and saving faith. Albeit faith be divers
in divers men, and hath divers degrees in one man : yet it is but of
one kind in all. And here we may learn how faith is said to justify,
not as mediator, but as a medium ; not as a meritorious or efficient
cause, for that were to make our faith our Christ : but as an instru-
mental or spiritual hand apprehending Christ who doth justify.
For as our Church aptly, faith is like John the Baptist, it points
out Christ, and saith unto us, " Behold the Lamb of God that taketh
away the sins of the world." Nay, faith is like St. Thomas, first
handling, then applying the wounds of Christ in particular, " Thou
art my Lord and my God." This in number is but one virtue, yet
in a Christian's account upon the point, it is the only virtue : for
lose faith, and lose all ; hold faith, and hold Christ, who is all in all.
Solomon because he was a king, desired wisdom above all things ;
David being a little restrained from the Temple, desired above all
thing to behold the beauty of the Lord's house. Midas above
all things desired gold ; Alexander above all things desired honour;
Epicurus above all things desired pleasure : but if we will make but
one wish unto God, let us beg and pray for a lively faith, " 0 Lord,
increase our faith." He that hath this one gift is learned enough,
religious enough, rich enough, honourable enough, eased enough,
pleased enough, against which no evil on earth, no devil in hell
shall finally prevail. And because there is but one doctrine of
faith, and one kind of justifying faith, it is the duty of all such
as profess the one, and have comfort by the other, *' to keep the
unity of the Spirit in the bond of peace."
" One Baptism." Here with accurate Jerome, praising Nepo-
tian, I must entreat you to behold in a little map, that world of
matter which might have been showed at large.
r Proper: as bare cleansing and washing, Heb. ix. 10.
I r Metaphorical, as affliction, Matth. xx. 22.
Baptism then is either J Allegorical, as repentant tears, Lu. vii. 38.
Sjnedochical, and so it is put for the
■r,. ,. ; whole doctrine of John, Matth. xxi. 25.
-figurative :-^^ Catexochen ; and so it is taken for that
we call usually christening, and this as
the school teacheth is of three sorts : of
fire, of water, of blood.
I,
734 THE OFFICIAL CALENDAR OF THE CHURCH.
But of all these there is but one only Sacrament of Baptism, the
•which is one in three regards. One, because in one, into one,
through one.
First one in one man, once truly received, never to be reiterated,
Aquine ; as we teach against the Valentinians in old time, and Ana-
baptists in our age. Here might I show that bishoping is not a
new baptism, but as the word imports, a confirmation only, wherein
a Christian in his own person doth perform that which heretofore
by others he did promise.
Secondly, one baptism, for that all of us are baptized into one
faith of one Lord ; for John's and Christ's baptism differ not in sub-
substance, but in circumstance : John baptized into Christ about
to suffer ; Christ's Apostles into Christ having suffered.
Thirdly, one in regard of the water and words wherewith we bap-
tize, we may not use any other element but water, nor any other
words, but " I baptize thee in the name of the Father, of the Son,
and of the Holy Ghost." Lombard, Dionysius, Carthus, Cajetan.
One matter, one form, essential in holy baptism.
" One God and Father of all, which is above all, and through
all, and in you all." The map whereof in brief is, God as Father
of Christ by nature, of Christians by adoption, of all men and all
things by creation : '< Over all, and through all, and in you all,"
may be construed either with appropriation to the several Persons
in the blessed Trinity ; and so God the Father is the Person over
all, God the Son the Person through all, God the Holy Ghost the
Person in us all. Or else of the whole Deity without appropriation,
and so God is over all by excellent dignity, through all by present
majesty, in all by indwelling grace.
For final conclusion of this and all the rest : seeing all of us have
been born, and now live in one and the same Church, all of us have
been comforted often by one and the same Spirit, all of us expect
one and the same crown, all of us acknowledge one and the same
Lord, all of us hold one and the same faith, all of us are sanctified
with one and the same baptism, all of us adore one and the same
God, who is the Father of all, over all, through all, in us all. I
beseech you men, brethren, and fathers, let me speak to you in the
words of Paul, " Mark them diligently which cause divisions and
offences, contrary to the doctrine which ye have learned, and avoid
them. For they that are such, serve not the Lord Jesus Christ,
but their own bellies, and with fair speech and flattering deceive
the hearts of the simple."
As Christ, so the Church, is crucified between two malefactors :
THE SEVENTEENTH SUNDAY AFTER TRINITY. 735
on the right hand schismatics, on the left papists : the one do
untie the bonds of peace ; the other do undo the unity of the Spirit.
The first are different in thing-s indifferent, the second almost in-
different in matters different, concerning the public exercises of
our religion ; and yet each of them spurn at the poor Church, as at
a common foot-ball, being herein like Samson's foxes, severed in
their head, but tied together by the tail with fire-brands between
them, able to set the whole land in combustion and uproar. The
schismatics understand that the bonds of peace are not one policy,
one discipline, one ceremony : but as it is here said, " one Lord, one
faith, one baptism." Wherefore seeing both of us agree in the
main matters, it is a very fruitless contention to quarrel about by-
points.
When Plato saw the people pitying Piogenes, for ducking him-
self in cold water in a frosty morning, he said unto them, "If you
depart to your lodgings and leave gazing on him, he will I warrant
you presently come out of the river and keep himself warm." Yea,
but how shall we carry away the people from looking on Diogenes ?
as Socrates did Alcibiades, make them pitchers, and so carry them
away by the ears, instruct them in season, out of season.
As there be many wholesome injunctions touching cap and cope,
so likewise many good orders for the reverent administering of the
sacraments, and diligent preaching of the word. God forbid, the
one should be canons, and the other made pot-guns only. I confess
that divines which are counsellors, or prelates, or attendants in
court, or students in universities, or necessary residentiaries in
cathedral churches, or employed in writing, or embassages, may
profitably spend their time, otherwise : but the country pastor's
occupation is to feed his flock, by preaching to Christ's sheep, and
catechizing his lambs. If it be said of him who will, but cannot
preach, that he is a dumb dog : I think it may be said of him who
can and will not, that he is a dumb devil. It is a beastial rudeness,
saitli reverend Hooker, alluding to the first of Job, verse 14, "that
oxen only should labour, and asses feed :" that good scholars should
preach, and dunces be preferred. But it is a greater inconvenience
for the Church, that oxen should only feed, and asses take all the
pain : who though haply they be resident at their cure, yet for the
most part non-resident from their text, or if they come near it (as
Luther was wont to say) they make a martyr of it.
Will you have the factious novelties cut off with little grief to
the prelates, and no hurt to the people ? Then let us that are con-
formable live in our studies, and die in the pulpit : that when our
736 THE OFFICIAL CALENDAR OF THE CHURCH.
great Lord shall come to reckon with us for our stewardship, he
may not take us (as Aristophanes said of Cleon) with one foot in
the court, and another in the city, none in our cure : but (as those
two great divines Jewel and Calvin were wont to wish) he may find
us in his own house, doing his own business.
THE GOSPEL.
Luke xiv. 1 — "/it chanced that Jesus tvent into the house of onef
of the chief JPharisceSy' ^e.
Master of the feast, in " coming to his house,"
Mercy (ff Christ j ^'!' Y^F''.^' ""^^^'^ ^ " Pharisee,'' yea, "a
toward the
chief Pharisee.
observe the
f Impotent, in " healing a man which
In this Gospel . "-Guests, \ j^'""^ the dropsy."
- '^ -< ' Impudent, instructing such as con-
v. tended for place, verses 7, 8.
Malice of the Pharisees, infolded in one word, " They watched
him," against all rules of entertainment and hospitality, mak-
. ing their table a snare to catch him."
"It chanced." St. Basil is of opinion, that chance and fortune
are words of heathens, and not of Christians. Ignorance made
fortune a goddess. The Gentiles, as blinded in their understand-
ing, admit and admire this uncertain lady : but such as are taught
in Christ's university, know that all things come to pass by divine
providence, without our heavenly Father a sparrow doth not fall
from an house, nor an hair from the head, Matth. x. 29, and therefore
St. Augustine was exceedingly displeased with himself for often
using in his writings the word fortune, and haply some will except
against our tanslation, "it chanced," and in the Gospel appointed
for the last Sunday, Luke vii. 11, "it fortuned;" as also cavil at
those words in the Collect, " among all the changes and chances of
this mortal life." For answer then unto this objection, and for
clearing of our text, you must understand, that albeit nothing be
casual in respect of God's knowledge, yet many things are casual
in respect of our ignorance. Which Aquino doth exemplify thus :
A master sendeth about one errand two servants, one being igno-
rant of the other's journey : this concourse of the two servants in
THE SEVENTEENTH SUNDAY AFTER TRINITY. 737
respect of themselves is casual, and the one may wonder to see the
other employed about his business in the same place : but yet in
regard of the master ■who did pre-ordain this, it is not casual. Al-
mighty God seeth and fore-seeth all things, uno actu, yea, uno
ictu, semel et simul : and therefore to him as being all eye, no-
thing is old, nothing is new : but unto men it may be said truly,
that there be so many chances as there be changes involuntary.
Herein we do not ascribe anything to blind fortune, but all unto
God's all-seeing providence ; yet so, that the divine Providence
take not away free-will and contingence : for this good act of Christ
as it happened not by fortune, so likewise it came not to pass by
fate; not, I say, by fatal destiny, for God, according to the common
axiom of the school, "he doth induce the good to do good with
alacrity, not enforce them against their will." As then in regard
of God, fyswr-o is well translated, "it came to pass :" so in regard of
us, as well, "it chanced." As it was providence in God, it came to
pass, so contingence in Christ being man, it chanced. For he might
have visited a Publican so well as a Pharisee, but it fell out so,
" that Jesus went into the house of one of the chief Pharisees."
Christ conversed with men of all sorts, and all sexes, sometimes
blessing little children, sometimes conferring with silly women,
sometimes eating with the publicans, esteemed the greatest sinners,
and here dining with the Pharisees, accounted the greatest saints ;
He despised none, who came to save all. He cried in the streets
among the press, pouring out his mind and saying, " Come to
me all ye that are weary and laden, and I will ease you." And at
his death his hands on the cross were stretched out, his head bowed
down, his breast open as ready to redeem and receive such as
would believe in him. " Man contemning God departs from him ;
God loving man, comes to him. He loves the impious, that he may
make him just; the infirm, that he may make him sound; the dead,
that he may make him alive." Fulgent.
" One of the chief Pharisees." It is apparent in the Gospel's
history, that the Pharisees were the greatest enemies unto Christ,
and therefore this being a chief Pharisee, was haply one of Christ's
chief enemies. And yet Christ being invited, as it should seem, to
his house formally, comes friendly, without any further examination
of his intent, and being come, benefits him and his in uttering a
parable and acting a miracle, seeking to win them all unto the
truth. Hereby teaching to bless such as hate us, embracing all
occasions of love whereby we may be reconciled unto our mortal
enemies. In malice there is nothing else but misery, whereas a
738 THE OFFICIAL CALENDAR OF THE CHURCH.
common union begets a communion of all good things. '' Hath thy
neighbour any rare grace ? love him, and it is thine ; hast thou
any notable gift ? if he love thee, then it is his." Aug. And therefore
Christ, albeit he did hate the pride, yet loving the person of this
Pharisee, said and did also good to him and all his company.
" On the Sabbath day." The Pharisee in inviting, and our
Saviour coming on this day, to this dinner, evidently demonstrate
that it is not unlawful to feast on the Lord's day. For if the
Jews might entertain neighbors and friends on their Sabbath ; how
much more Christians on our Sunday, being assured that God is
worshipped even on this day rather with works of hospitality and
charity, than by fond macerating of our bodies. I write not this
against godly fasting, not yet for ungodly feasting. Moderation is
the best dish at the table, for immoderate feasts exceedingly
dull us : and, on the contrary, sanctified feasts in good company,
make us more fit for devotion and other duties on the Sabbath, es-
pecially when Christ is in presence, when a good man is moderator
at the board, whose speech is " powdered with salt, that it may
minister grace to the hearers," edifying his host and all his house.
The Pharisee had two faults especially, misconstruing of the
scripture, and pride. Christ here doth rectify their error in both ;
in healing a sick man on the Sabbath, he doth instruct them in the
true meaning of the fourth commandment, according to the present
occasion ofiered ; and in his parable to the guests, he delivereth an
excellent document concerning their ambition. He could have
cured this man, as he did many, with his bare word only; but to
show that all handy works, as those of charity and others of ne-
cessity, as to pull a beast out of a ditch, are not unlawful for the
Sabbath, he touched him, and by touching healed him.
Two circumstances amplify Christ's exceeding rich mercies in
acting this miracle : first, for that he did it unasked, freely : secondly,
for that he did it with hazard of his credit, stoutly. Here we may
behold the riches of our Saviour's exceeding great love, curing the
dropsy-man's body, together with the Pharisee's soul. Doubtless
the disease of the dropsy fell into it by disordered surfeitings and
drunkenness. Hence then observe, that Christ despiseth not those
which have cast themselves into sickness through their own fault,
if they follow this man's example : to wit, if they come where
Christ is, and sufi"er themselves to be touched and healed by
him; if they come to the church, hear the word, fall to repent-
ance, confessing their sins, and heartily craving pardon for same.
The second chief part of this Gospel is the Pharisee's malice,
THE EIGHTEENTH SUNDAY AFTER TRINITY. 739
consisting of tliree degrees. It was, in the Pharisee, great injustice
to return evil for good, but greater to do this under the pretence of
love, yet greatest of all under colour of love at a feast. For the
time of mirth is at meals ; at the table men have licence to talk freely,
not only by the rules of humanity, because " Wars are delightful,
when they are not warlike," (Gellius), but also by the grounds of
divinity ; for Samson at his marriage feast propounded a riddle to
his friends, and the faithful at Jerusalem '* did eat their meat
together with gladness," Acts ii. 46. Such then as observe the
merry gestures, and catch at the pleasant words of their guests at
table, make their wine "like the poison of dragons and the cruel
gall of Asps ; heating their neighbors, and making them drunken,
that they might see their privity."
THE EPISTLE.
1 Cor. i. 4. — " I thank my Cfod on your helialf" ^c.
This text is a cunning insinuation of our Apostle, for intending
to chide the Corinthians, he begins his Epistle with a commemora-
tion of their virtues, that afterward he might more freely, without
any suspicion of malice, reprehend their vices.
r Generally, "For the grace of God ■which
r Commending them J is given you," &c.
for the present: j Particularly, "rich in all utterance and in
It consists in < L all knowledge."
Comforting them against the time to come, " which also shall
(^ strengthen you to the end," &c.
An example worthy to be followed of every preacher, least by
concealing the commendable gifts of his auditors, and inculcating
only their faults and follies, he breed hate to himself and despair to
them.
"I thank." By this all men, in more particular, all ministers,
are taught not to repine, but to rejoice for the good things in others,
especially for the success of the Gospel, out of a fellow-feeling, not
only to weep with such as weep, but also to be glad with such as
are glad.
" For the grace of God which is given you." Lest he might
here seem to flatter them in his commendation of their gifts, he
puts them in mind who gave them, and for what end. God is the
740 THE OFFICIAL CALENDAR OF THE CUURCH.
giver of every grace ; tnIij then do you boast of your gifts, as if you
received them not ? 1 Cor. iv. 7. And he gave them unto you,
not to make dissension in the Church and schism, that some may
side Avith Paul and other ^vith Apollos : but for this end, " that the
testimony of Jesus Christ may be confirmed in you."
"By Jesus Christ." Or, as others translate, according to the
Greek, '"'in Jesus Christ:" hereby signifying that the graces of
God are given in Christ, and for Christ only ; such as are Christ's
are made rich by him in all things, according to that of our Apos.
tie, 1 Cor. iii. 22, " All are yours, and ye Christ's, and Christ
God's." And therefore Saint Ambrose and Ansclm excellently
gloss the text, "It is ordained by God himself, that whosoever
bclieveth in Christ, should be saved not by any vrork, but by faith
alone, receiving freely pardon of all his sins."
" In all utterance and in all knoAvledge." That is, in all doc-
trine, and in all understanding, -whereby men are able to discern
between sound and false doctrine, the one concerninsr the teachers,
and the other hearers. Or by speech is meant the gift of tongues,
or the gift of elocution, or the gift of preaching in every kind,
giving milk to babes, and strong meat to them of age ; and by
knowledge, a right cxp®sition of the Scripture. Now these two
must go together, inasmuch as neither utterance without knowledge,
nor knowledge without utterance can edify.
" By the which things the testimony of Jesus Christ was con-
firmed in you." The witness of Christ is nothing else but the
witness of the blessed Apostles concerning Christ, Acts i. 8, even
the preaching of the Gospel, the sum whereof is to reveal Christ,
^\m whom are hid all the treasures of wisdom and knowledge,"
Col. ii. 3. So that the meaning of Paul is plain, by these manifold
graces, as effects and fruits of the Spirit, you may know that you
have received the true Gospel : or by these two gifts, '* utterance
and knowledge," as instrumental causes, 'Hhe testimony of Christ
is confirmed in you." Learn from hence to reverence those men
which are indued with these means of thy salvation, evermore
thank thy God in the behalf of Christian schools and universities,
as the common nurseries of all utterance and knowledge. In
this unthankful age, some rich in the graces of God are neglected,
and others rich in the gifts of the world are preferred. But fret
not thyself because of the ungodly, for learned men forgotten in
States and not living in eminent places, are like the images of
Cassius and Brutus in the funeral of Junia : of which not being
represented as others were, Tacitus saith, " they were the more
THE EIGHTEENTH SUNDAY AFTER TRINITY. 741
illustrious, because not seen." If thou \vell employ God's talent of
utterance and knowledge, that the testimony of Christ may be con-
firmed in others, assuredly (noble yoke-fellow) thy credit is honour
enough, and thy work itself a sufficient reward unto thyself.
Remember that the profitable servant said not in the Gospel,
" Behold I have gained me ;" but, " Behold I have gained thee, oh
Lord!"
" So that ye are behind in no gift." That is, in no necessary
gift whereby ye might attain saving knowledge, wanting no grace
competent unto such as are in via, strangers and pilgrims on earth.
" Appearing of our Lord Jesus Christ." The second coming of
Christ is called a revelation, or an appearing in respect of us, and
in respect of himself. In respect of us, for at his coming *' he
will lighten things that are hid in darkness, and make the counsels
of our hearts manifest." " Now are we the sons of God, but yet it
doth not appear what we shall be: for whensoever Christ (which is
our life) shall show himself, we shall appear with him in glory."
Secondly, the coming of Christ is a revelation in respect of him-
self: for whereas he came first in humility, " being in the world, but
not known of the world," he shall now come with clouds in such a
majesty, " that every eye shall see him." "As the lightning cometh
out of the east and shineth into the west, so shall also the coming of
the Son of Man be," that he may not only discover himself in heaven
to the good; but also that on earth, where his ignominy was most ap-
parent, he may manifest himself to the wicked. And for this cause,
the place of judgment (as some conjecture) shall be the Valley of
Jehoshaphat, near to Jerusalem and the Mount of Olives ; that in the
very same place where he was judged, condemned, crucified, all
may see him with great honour to be the Judge both of the quick
and the dead. Acts x. 42, and that he who did ascend to heaven in
the sight of a few disciples, shall descend (as it is foretold by the
glorious angels) in the sight of the whole world, to judge them all
in righteousness. All which is exceeding necessary for the credit
of his government in this life, that all may see that he was both
wise and holy in all whatsoever he permitted or ordained, and that
neither the good may complain any more that virtue was oppressed,
nor the wicked glory that vice was exalted. He shall in that day
separate the good from the bad, the good he shall place at the right
hand, that all the world may know them, and honour them as saints :
and the wicked he shall place at his left hand, leaving them upon
the earth, that all may behold and despise them as sinners.
" Which also shall strengthen you to the end." We are not so
742 THE OFFICIAL CALENDAR OF THE CHURCH.
perfect, but that we may be more perfect until Christ appear. Ye
must ask, therefore, this confirmation of God, that ye may be
streno-thened every day more and more to the end. " He that hath
begun this good work in you, will perform it until the day of Jesus
Christ." He will sanctify you throughout, in soul and in body,
" working in you both the will and the deed, even of his own good
pleasure," not absolutely without sin; for "if we say we have no
sin, we deceive ourselves, and truth is not in us :" but he shall so
prevent us in all our doings with his holy grace, that we fall not
into such heinous sins as may shut us out of his favour ; or if at any
time we fall into those sins, he shall so "^strengthen us with power
by his spirit in the inner man," as that we shall again recover our-
selves, and so be blameless at the day of his coming : or blameless,
because there is no condemnation unto such as are in Christ, Rom.
viii. 1. He is our righteousness and sanctifi.cation, 1 Cor. i. 33,
even the propitiation for our sins, 1 John ii. 2, covering our iniqui-
ties and forgiving our unrighteousness. Psalm xxxii. 1 ; and there-
fore we shall be blameless in the day of the Lord, because nothing
shall be laid to the charge of God's elect, Rom. viii. 33. In that
hour we shall hear this happy doom delivered by Christ our Saviour,
" Come ye blessed of my Father," &c., insinuating that all these
blessings proceeded only from the fatherly love that God beareth us
in respect of his Son. " Come ye blessed," therefore, " possess you
the kingdom prepared for you from the foundation of the world." 0
Father of mercy, which hath placed us in this world as in the middle
between heaven and hell, even as novices are in a house of proba-
tion ; assist and strengthen us with thy Spirit to the end, that we
may be found blameless in the end. Lord, make us here thy sub-
jects in the kingdom of grace, that hereafter we may be thy
saints in the kingdom of glory. Amen.
THE GOSPEL.
Matt. xxli. 34.— ''' Wie7i the Pharisees had heard that Jesus had
put the Saddueees to silence," ^c.
This text is an abridgment of the whole Scripture, to wit of all
the doctrine contained in the Gospel and the Law : for the pith of
all the Gospel is to believe that Christ is God and man, as it is
said here, " the Lord of David and the Son of David :" and the end
of all the law is to love " God with all thine heart, and thy neigh-
THE EiaHTEENTH SUNDAY AFTER TllINITY. 743
hour as thyself:" "for on these two commandments (as our text
telleth) hang all the law, and the prophets," interpreters of the law.
''' When the Pharisees had heard that Jesus had put the Sadducees
to silence." The Sadducees, Herodians, and Pharisees, were sectaries
of divers adverse factions, all differing one from another, and yet
(as we read in this present chapter) all these join together in con-
futing of Christ : yea, Pilate and Herod mortal enemies are made
friends, and agree together in confounding Christ : according to
that of the Prophet in the second Psalm, " The kings of the earth
stand up, and the rulers take counsel together against the Lord and
against his Anointed." And therefore when we shall see Turk
against Jew, Jew against Turk, Pope against both, and all of them
against God's Israel : let us remember our Saviour's lot here, and
lesson elsewhere, " The Disciple is not above the master, nor the
servant above his Lord. It is enough for the Disciple to be as his
master is, and the servant as his Lord is. If they have called the
master of the house Beelzebub, how much more them of the house-
hold ?" And let all true Christians endeavour to keep the unity
of the Spirit in the bond of peace. That there is a combination of
Pharisees, a society of Jesuits, a congregation of Separatists, a
brotherhood of Schismatics ; even so to confront all these, let there
be a Communion of Saints, and a perpetual holy league in truth of
Orthodoxal Catholics.
"And one of them." Elected of the rest as the mouth of the
company, being of a more ready wit and accurate judgment, " asked
him a question, tempting him." Out blessed Saviour, therefore,
being wisdom itself, doth answer the doctor of the law out of books
and bowels of the law, " Thou shalt love the Lord thy God with all
thine heart," &c. As if he should say, though other gods are
contented with outward and eye-service, the Lord thy God is a
Spirit, and they that worship him must worship him in spirit. See
the further exposition of this and that other commandment, touch-
ing love towards our neighbours, Gospel on the 13th Sunday
after Trinity.
" This is the first and the greatest commandment." First in order,
and greatest in honour ; first in respect of the lawgiver's intention,
who wrote all Scriptures and made all creatures especially for this
end, that he might be loved above all things. And first in the law-
writer's pen, as being first set down : and first in its own nature,
forasmuch as the true fear and love of God is the beginning of all
wisdom, without which it is impossible to love what we should, as
we should, for we cannot love our neighborus as ourselves, except
•
744 TUE OFFICIAL CALENDAR OF THE CHURCH.
■\ve loYC God more than ourselves. And the first as comprehending
in it all the commandments of the first table, for he that loves God
with all his heart, soul, mind, Avill neither commit idolatry, nor
blaspheme his name, nor profane his Sabbath.
And this commandment is greatest, as having the greatest ob-
ject ; for " God is higher than the highest, a great King above all
gods :" and greatest as requiring the greatest perfection of love, to
■\Tit, " all our heart, all our soul, all our mind:" and greatest, in
that all other great commandments are subordinate to it : and
greatest, as enduring the greatest time, for " though that prophesy-
ing be abolished, or knowledge vanish, or the tongue cease, yet
love never falleth away." To conclude with Aretius in one line,
" it is greatest in its object, authority, dignity, difficulty, perpetuity,
end." From hence we may know which are our greatest iniquities,
idolatry, witchcraft, heresy, profaning of the Sabbath, outrage-
ous swearing : in a word, every trespass against the first table,
being committed in the same measure of malice, is a greater sin
than any transgression of the second table : because to love God
with all our heart, soul, mind, "is the first, and greatest command-
ment;" and so by consequence, the breach of the greatest ordinance
is the greatest offence.
"And the second is like unto it." Not like in object, but in
subject, as being both precepts of love : or like in respect of their
bond, as tying all alike : or like, because these two mutually de-
pend each on the other, for he that loves God with all his heart, will
also love his neighbour as himself; and whosoever loveth his neigh-
bour as himself, loveth him assuredly for God's sake, "his friend
in the Lord; his enemy on account of the Lord." Aug. Or like,
because we must both love God and our neighbour unfeignedly,
"not in word and in tongue only, but in truth and in deed." Ordi-
narily men use their lovers as ladders, only to climb by ; the lad-
der is laid on our shoulders, and embraced with both hands to our
bosom, so long as we stand in any need of it, but afterward it is
cast into some corner, or hanged up by the walls. Even so, when
neighbours have served once the turns of ambitious and covetous
wretches, either for their profit or preferment, instantly they be
forgotten : for it is an infallible position (as Comioenus observeth)
among statesmen in eminent places, " to love those least unto whom
heretofore they were bound most." Or like, for that as the first is
the fountain of all duty required in the first table : so this second
commandment of all offices enjoined in the second table : " for he
that loveth another hath fulfilled the Law." Rom. xiii. 8.
THE EIGHTEENTH SUNDAY AFTER TRINITY. 745
'< On these two Commandments hang all the Law and the
Prophets." As being their principal argument and aim, for what-
ever is recorded in Moses, or in the Prophets, or in the Psalms, or
in any Scripture else, may he reduced to them : and is written
especially for this end, that we may love God above all things, and
our neighbour as ourselves. And therefore let no poor men object
that they cannot purchase God's book, nor ignorant people complain
that they cannot understand and remember the contents of holy
Scripture': for behold, Christ hath here provided a little Bible for
thee, which thou mayst easily get, and^ever keep in memory ; " Love
the Lord thy God with all thine heart, and thy neighbour as thy-
self."
" While the Pharisees were gathered together Jesus asked them."
One Pharisee did assault Christ, that if he were conquered his
shame might seem the less ; if conqueror, his victory might appear
the greater : but Christ opposeth a whole Council of Pharisees,
and so confoundeth them all in asking one question only, that no
man afterward durst ask him any more questions. Why this question
was asked, and how it may be well answered, see Galatin. de Ar-
canis, lib. 8, c. 24. Jansen. con. c. 119. Maldonat, Calvin, Gene-
brard, in Psal. Dixit, Dominus Domino. Marlorat, Aretius, Panigarol,
in loc. I conclude with Augustine's gloss, " How shall we tell unless
thou informest us ? Now can we declare, since thou hast taught us,
In the beginning thou wast the Word, and wast with God, and wast
God, by thee were all things made : Behold the Lord of David.
But we, by our infirmity are become hopeless flesh, therefore thou
wast made flesh, that thou might dwell among us : Behold the Son
of David. Surely when in the form of God, thou thoughtest it not
robbery to be equal with God; therefore the Lord of David. But
thoulaidst aside thy own, receiving the form of a servant; thence the
Son of David. Finally, uttering this question, ' How is he his son?'
thou dost not deny thyself to be his son, but only asketh how it can
be so."
49
746
THE OFFICIAL CALENDAR OF THE CHURCH.
THE EPISTLE.
Epees. iv. 17. — " This I say, and testify through the Lord, that ye
henceforth walk not as other Crentiles ivalk,'^ ^c.
Soul, giving not only liglit, but also life to the present exhorta-
tion of Paul : " I say this, and testify through the Lord," that
is, I do not only desire, but (as he speaks elsewhere) " I
charge you before God, and before the Lord Jesns Christ, who
shall judge the quick and the dead." I call God to witnesa
that I have taught you the truth, I testify this as Christ's
Ambassador, it is not my word, but his will. And therefore
suffer the words of exhortation, because whosoever hearoth
his, heareth him, Luke x. IG : and he that despise th, despiseth
not man, but God : 1 Thess. iv. 8.
This text con-
sists of a
'Understanding, "blind and ignorant."
f Not as
Gentiles
in their
Eody,
that Ave
should
walk
But as
Chris-
tians,
[in
Will, obstinate
and "alienated
far from a god-
ly life," sin-
ning.
" Putting off the
old man," that
is their old "con-
versation in time
past, as being
corrupt," in
" Putting on the
new man," ac-
cording to God's
image renewed
in all the powers
^ of the mind
f Wilfully, "giving them-
selves over unto wan-
tonness."
Actually, " to work all
manner of unclean-
ness."
Insatiably, "with greedi-
ness."
f Thought, lanadvised "an-
ger, with all bitterness
of spirit."
Word, "lying and filthy
communication."
Deed, unjust dealing and
stealing.
'Rational, in "putting
away lying and speak-
ing the truth."
Irascible, in being " an-
gry without sin."
Concupisciblo, " in steal-
ing no more, but la-
bouring," &c.
" That ye hencefortli 'walk not as other Gentiles walk." The
most observable point in all this, exhortation is Paul's antithesis, or
checker-work, as it were the black of the Gentiles and white of the
Christians. The " Gentiles are blinded in their understanding
and ignorant:" but Christians have learned him in whom are all
the treasures of Avisdom and knowledge, Col. ii. 3, hearing him in
his word, and taught of him also by his Spirit, leading them into all
truth, John xvi. 13. The Gentiles, " by the means of their blindness
and ignorance walk in vanity of their mind, far from a godly life,"
THE NINETEENTH SUNDAY AFTER TRINITY. 747
committing sin, nor out of passion and infirmity, but out of election
and iniquity, "giving themselves over unto -wantonness," and that
not in thought only, but in act also, working and that all manner
of uncleanness, and that even with greediness insatiably, glorying in
their shame ; and, as some divines aptly construe the word, iv rtxeovs^ia,
contending for the victory in the villainy. But Christians having
"learned Christ," whose doctrine forbids all ungodliness, ought to
" put on the new man," that is, new manners ; all the days of their
life serving God in " righteousness and true holiness." The Gentiles,
unregenerate, are given to lying and forgery, but every Christian re-
generate, "will speak the truth unto his neighbour, as being members
one of another." Unregenerate men in their anger offend God, and
give place to the devil ; but men regenerate " will not let the sun go
down upon their wrath." In a literal exposition, all their unadvised
anger is not a day long ; or, in a mystical sense, they be so moder-
ate as that neither reason, the " light of the mind," nor Christ,
the " Sun of Righteousness," shall at any time forsake them in
their fury. Men unregenerate make gain their godliness ; robbing
openly, stealing secretly ; but a regenerate man is content to " la-
bour with his hands the thing that is good, that he may give
to him that needeth." He laboureth as knowing that the end of
laziness is the beginning of lewdness : and he laboureth not as a
thief, to do mischief, "but the thing which is good;" exercising
himself in some vocation or trade that is good, and that for good,
that he may rather " give" than take from others ; acknowledging
that axiom to be true, " The rich sins more in not giving away his
superfluities, than the poor by stealing necessaries." Aretius. Un-
regenerate men have " filthy communication" and unsavoury, but
the speech of a regenerate man is so powdered with salt, that " as
oft as need is, it may minister grace to the heal-ers." In a word,
unregenerate men are full of " bitterness, and fierceness, and
wrath, and roaring, and cursed speaking, and all maliciousness,"
but regenerate men are " courteous one to another, merciful, for-
giving one another, even as God, for Christ's sake, forgave them."
Note two main parts of repentance: namely, contrition, or mortifi-
cation, in " putting off the old man ;" renovation, or vivification, in
" putting on the new man." And this newness of life must be both
outward and inward ; outward, in " righteousness toward men, and
holiness" toward God, opening our lips to speak that which is
good, and labouring with our hands to do that which is good. This
renovation also must be spiritual and inward, as it is in the text,
" renewed in the spirit of your mind," albeit this newness be found
748 THE OFFICIAL CALENDAR OF THE CHURCH.
in US, it is not of us, it proceeds onlj from the Lord, who saith,
" Behold, I make all things new." " We are his workmanship,
created in Christ Jesus unto good works," Eph. ii. 10, and therefore
we must pray with David, ^^ 0, God, renew a right spirit within
me," Psalm li. 10; and embrace the Gospel of Christ as ''the
power of God unto salvation, instructing us how to live soberly,
righteously, and holily :'' Titus ii. 12.
Whosoever is a scorner and dcspiser of this soul-saving grace,
'' grieves the spirit of God, and gives place to the devil." It is true
that the spirit cannot properly "grieve," because the mercies of
God are not passive, but active ; succouring, not suffering in our
misery. He may be said to grieve the Spirit, because filthy com-
munication is displeasing to the Spirit ; or for that as much as in
him is he doth extinguish the Spirit, and drive him out of his man-
sion, and so gives place to Satan.
On the contrary, whosoever is renewed in the spirit of his mind
openeth a door to Christ, Apoc. iii. 20, " and Christ dwelleth in
him," Eph. iii. 17, " and he liveth in Christ," Gal. ii. 20 ; nay
the good man " puts on Christ,'' and is, as it were, " a walking
picture of Christ," so the text expressly. Gal. iv. 19, ''my little
children, of whom I travel in birth again, until Christ be formed
in you." Which Jerome glosseth aptly thus : "In him Christ is
truly formed, who knows the power of faith, and in whom his whole
conversation is expressed and depicted." In this life this renova-
tion is only begun, and not perfect until this mortal put on immor-
tality. St. Augustine, notably to this purpose. Charity begun is
righteousness begun ; charity increased is righteousness increased ;
great charity is great righteousness ; perfect charity, perfect
righteousness. There be many degrees of charity ; some have less,
others have more ; but full and perfect charity cannot be found in
any man so long as he liveth here. To conclude this argument
in three words only, justifying righteousness is perfect, but not in-
herent ; sanctifying righteousness is inherent, but not perfect ;
glorifying righteousness is both inherent and perfect.
THE NINETEENTH SUNDAY AFTER TRINITY. 749
THE GOSPEL.
Matth. ix. 1. — " Jesus entered into a shii?, and passed over, and
came into his oion city," (jc.
{ Porters of the palsy-man, as proctors, help-
I ing: "Behold they brought," &c.
This history
commends
Actors, r Agent, j Christ as the chief [ ^'^^^^ ^^^^„
I Doctor healing j g^^- .. ^^j ^^^^
\ L mfirmities of |^ thy bed," &c.
i^umuieiius ^ ^ man, a sick man, a man sick of the palsy,
. 7 " ' 1 Patient : < so sick that he could neither go nor stand,
considera- *- -xij-r-i-ii
,• ( nor sit, but lie in his bed.
' ["The Scribes, murmuring at the matter, and blas-
. I-, I pheming Christ, verse 3.
1^ u 1 ors, -| rpjjg people marvelling at the miracle, and glorifying
[_ God, verse 8.
" Jesus entered into a ship and passed over." It is Avritten of
Jerome that he spent four years in a desert of Syria so studiously,
that he did allow himself but a little time to sleep, less for meat,
none for idleness. But our blessed Saviour neither immured in a
"wall, nor cloistered in an abbey, nor hidden in a wilderness, " went
about doing good," from coast to coast, and from country to
country, from the Gadareenes unto Galilee ; whose diligence you
must, according to your several occupations and occasions, imitate
so fast as you can, and so far as you may ; knowing that it is im-
possible not to find "ill" in "idle." From hence, likewise, we
may note Christ's unspeakable goodness, who came to the Gerge-
seens afore they desired him, and stayed in their country till they
rejected him. Loving us first afore we loved him, and never for-
saking us until we forsake him.
" Into his own city." The man sick of the palsy was cured in
Capernaum, as St. Mark reports in the second chapter, at the first
verse ; but Christ, as we find in the Gospel of St. Matthew, was
born at Bethlehem, and brought up at Nazareth. How then accord
you these places ?
Chrysostom gives satisfaction unto the present objection, affirm-
ing that Christ was born in Bethlehem, and bred in Nazareth; but
afterwards dwelt in Capernaum especially, showing his greatest
miracles in that city.
"They brought to him a man sick of the palsy lying in a bed."
In these porters and proctors, observe with Hemingius and others,
unfeigned love to their friend, and a lively faith in Christ ; in being
feet to the lame, great love : but in bringing him to Christ, and
750 TEE OFFICIAL CALENDAR OP THE CnURCH.
that after sncli a strange manner, as St. Mark reports it, ^' uncover-
ing the roof of the house where Christ was, and letting down their
sick neighbour in a bed," and when he was so brought unto Christ,
holding it sufficient to jDresent an object of misery to the Father of
mercy, greater faith. Others happily would have poured out a long
prayer unto Christ in word, or have given up a large petition in
the behalf of their friend, in writing. And therefore the text saith
in the new clause, ^' that Jesus saw the faith of them."
" Thy sins are forgiven thee." Where first observe, that Christ
is so good as his word, yea better than his promise : for whereas
he saith, " ask and you shall have,'' he granted here to the palsy-
man afore he did ask, and more than he did ask. Again, this
patient came to Christ especially, if not only, to be cured of his
corporal infirmity : but behold, his spiritual iniquities are healed
also. " Son, be of good cheer, thy sins are forgiven thee." King
Solomon desired of God only, that he would give him an under-
standing heart to judge his people ; but the Lord granted him not
only wisdom in such a plentiful manner, as that none were like
hira in understanding, either afore or after his time : but also
bestowed on him other blessings of riches, honour, and prosperity,
which he did not ask. Saul seeking for asses only, found a king-
dom. Monica begged of God that her son Augustine might one
day turn Christian and Catholic: but he proved also the most illu-
minate doctor of all the fathers. God dealeth exceeding abundantly
with us above all that we ask or think : Ephes. iii. 30.
Secondly, in that Christ here said to the patient, " Thy sins are
forgiven thee," before he said, "Arise, take up thy bed, and walk ;"
he doth insinuate that first he should have craved pardon for his
sins, and then afterwards have desired help for his sickness ; that
first he should have sought the kingdom of God, and then all other
things should have been cast upon him. Ordinarily men are too
careful for their bodies, and too negligent in doing right to their
souls.
Christ, like a good physician, did first purge his patient, and
take aAvay the matter of the disease, that he might the better work
his cure. Sin is the cause of all diseases, and therefore Christ who
was without sin, was also without sickness ; he took upon him (as
the school-men, in this very well) common infirmities unto the whole
nature of mankind, as to be weary, to thirst, hunger, mourn : but
not the particular infirmities of every singular person, as the blind-
ness of Bartimfcus, the fever of the ruler's son, the palsy of this
patient lying in his bed. Indeed it is said, Isa. liii. 4, that he
THE NINETEENTH SUNDAY AFTER TRINITY. 751
" took our infirmities, and bare our "sicknesses." But St. Peter
interprets it of our Saviour's Passion, " he was wounded for our
transgressions, and broken for our iniquities, and with his stripes
we are healed." If any then be sick, let them humbly confess
their sins, and heartily crave forgiveness of the same, first con-
sulting with a physician for the soul, then entertaining a physician
for the body.
Hence, learn that Christ hath not an eye so much to the
greatness of our sins, as to our faith. If he see thy faith, he will
wink at thy fault. When the blessed thief had confessed him on the
cross, " 0 Lord, remember me when thou comest into thy kingdom :"
Christ instantly forgetting all his former sins, especially respects
his present confession, answering him exceeding graciously, " to-
day shalt thou be with me in Paradise."
In that Christ said here, " thy sins are forgiven thee," not-
withstanding he knew the scribes AYOuld murmur and mutter against
his speech : he teacheth us to be faithful in our calling, and dili-
gent in doing our duty, maugre the beard of all captious and cavil-
ling adversaries. Hath then Almighty God given such power
unto men, as to pronounce the joardon of sin to the sick man in
his bed ? Is the doctrine of confession and absolution agreeable to
the Scriptures, and practice of the Church, as well present as
primitive? Then, albeit, some scribbling scribe, pen an invective
pamphlet against a discreet pastor executing this office, or some
self-conceited Pharisee tell the people, this man blasphemeth : he
may notwithstanding (upon good information of faith and repent-
ance, as Christ in this place) say to the sick sinner in his bed,
" thy sins are forgiven thee," and by Christ's authority committed
unto him, "I absolve thee." Calv. Instit. lib. 3, cap. 4, sees. 21,
22, That absolution as well private as public belongs principally,
yea properly, tanquam ex officio, to the minister as Christ's ambas-
sador in his ecclesiastical function, I refer you to the postils of
Melancthon^ Culman, Zepperus upon this place ; to Martin Bucer
in articulis concordie : Melancthon in Matt, xviii. v. 18, and in
John XX. V. 23, and in tract, de poenitentia tit. confessio, tom. 2,
fol. 191. Olevian de substantia foederis, part 2, pp. 278, 279,
and sequent, Luther, Musculus, Cruciger apud Melancthon in
Conciliis Theologicis ; Doctor Field, lib. 3, Of the Church, chap.
25. Master White, Way to the True Church, pp. 230, 231. For
my own part, I wish unfeignedly that all popish abuses of confes-
sion and absolution utterly abolished, they might one day be more
752 THE OFFICIAL CALENDAR OF THE CHURCH.
fully restored in our Protestant Churches unto their primitive
sincerity.
Christ in saying, ''thy sins are forgiven thee," doth instruct us
more fully concerning his own person and ofl&ce, for which he was sent
into the world: namely, "to seek and save that which was lost."
Unlink the phrase, and you shall find a Gospel in every word.
" Son :" if we be sons, how can our Father in Heaven deny us any
good thing ? Matt. vii. 11. ''•Be of good cheer.'' If God be with
us, who can be against us ? If he will have us merry, what shall
make us sorry ? " Thy," in particular, "sins," in the plural, many
sins, all sins, " are forgiven," freely, yet fully, through my grace,
not upon thy merit. For he saith not (as interpreters observe,)
thou shalt satisfy for thy sin: but "behold, they be forgiven."
xlgain, it is very remarkable that Christ saw their faith : but said
" thy sins." I grant with Euthymius and other ancient fathers, that
undoubtedly this sick man had some faith, otherwise he would
never have sought after Christ so greedily, neither would Chi^ist
have received him into favour so graciously : yet St. Matthew,
Mark, chap. ii. ver. 5, Luke, chap. v. ver. 10, attribute most unto
the faith of the porters, all of them relating the story thus: "And
when Jesus saw," not his, but " their faith." And so many doctors
understand this text, as Ambrose, Cyrillus Hierosolymitanus,
Jerome and others. If Christ then be so willing to grant our
requests upon the prayer and invocation of others ; how ready will
he be to hear when ourselves out of our own faith are suitors for
ourselves? Undoubtedly this saying, "thy sins are forgiven,"
is a standing sentence, spoken not only to the palsy man here :
but as a general proclamation unto every one that believeth.
"And behold certain of the scribes said within themselves, this
man blasphemeth." A man may blaspheme three ways especially :
first, ascribing to God that which is unbefitting his excellent
majesty : secondly, by denying to God his proper attributes :
thirdly, by giving that unto himself which is only due to God.
And in this third kind the scribes imagined Christ to blaspheme,
because none can forgive sins except God: Isa. xliii. 25. "'I am he
that putteth away thine iniquity for mine own sake." Christ,
therefore, proves himself to be God, first by knowing their thoughts,
and secondly by doing this miracle. Jesus saw their thoughts;
ergo, God. For God only knows the hearts of all the children of
men.
" Whether is it easier to say thy sins be forgiven thee, or to say
THE TWENTIETH SUNDAY AFTER TRINITY. 753
arise and walk ?" With God it is all one to say and to do; but
with men it is more easy to say this, than to show this. ^' And,
therefore, that ye may know that the Son of Man hath power to
forgive sins on earth," I will, by curing the palsy man's body, prove
that I can also save his soul. Carnal men believe their sense
more than their Saviour. " He shows His carnal power to prove
His spiritual ; He performs the lesser, but more evident, to demon-
strate the greater and less evident." Chrys. And it is Avorth
observing that Christ never openly forgave the sins of any, till by
working of miracles he showed evidently that he had power to
grant pardons. Ambassadors are not believed in another nation,
until they deliver their letters of credence. Christ therefore
showed his commission and letters testimonial, or rather a plain
patent : " That ye may know that the Son of Man hath authority
to forgive sins on earth, I say to the sick of the palsy, arise, take
up thy bed," &c.
The power to forgive sins and to work this cure is given to Christ
only. So David, " Wash me throughly from my Avickedness, and I
shall be whiter than the snow." So Jeremiah, '' Convert me Lord,
and I shall be converted." And it is as our Church speaks, ''a
great marvel," nay, saith Augustine, "it is a more strange miracle
to convert a sinner and to make him a new man, than it was in the
beginning to make a new world." The Gospel and Epistle meet
together in their argument and aim, both insinuating that Jesus
Christ is the Saviour of soul and body. Wherefore let us, as the
beholders of this miracle, glory God, and pray with our Church :
0 God, for as much as without thee we are not able to please
thee : grant that the working of thy mercy may in all things direct
and rule our hearts, through Jesus Christ our Lord. Amen.
THE EPISTLE.
Eph. v. 15 — ^' Take heed therefore how ye ivalJc circumspectly, not
as unwise, but as wise men," ^^c.
It is an axiom that will abide the touchstone, " whosoever is a
good man is a wise man ;" and, on the contrary, "whosoever is an
irrepentant sinner is a fool." Solomon affirms it in his Proverbs,
and Christ, a greater than Solomon, confirms it in his Gospel ;
expressing the dangerous estate of improvident sinners by the para-
ble of the "foolish virgins," and terming the prodigal child's re-
pentance "coming unto himself," as if he had been out of his
754 THE OFFICIAL CALENDAR OF THE CHURCH.
mts until liis amendment. So Paul advisetli us in my text, " to
walk circumspectlj, not as unwise, but as wise men." And to be
wise men, according to the doctrine of Paul, is to be new men, " to
cast off our old conversation, and be renewed in the spirit of our
mind." To speak more particularly, the learned atheist is a fool,
Psalm xiv. 1. •' The fool hath said in his heart, there is no God."
The witty harlot is a fool, Proverbs ix. 13. "A foolish woman is
troublesome," &c. The coveteous (albeit the world repute him only
wise) is, notwithstanding, in the Scripture's estimate, but a fool,
Luke xii. 20. " 0, fool, this night will they fetch away thy soul
from thee." But because the drunkard is a most apparent gross
sot, our apostle willeth us here principally to take heed of drunken-
ness, "be not drunken with wine," &c.
The wise man's eyes are in his head ; he therefore looketh unto
Christ, seeking the things above, where Christ, our head, sitteth at
the right hand of God ; and he walketh unto the city which is to
come, in the right way, with a right eye. The way to heaven is
to know God, and his Christ, John xvii. 3 ; a lively faith working
by love, Gal. v. 6 ; and to walk in this right way uprightly, is to
shun the mountain of presumption, and the pits of despair, turn
neither to the right hand nor to the left ; to run our race neither
hastily nor slowly, but as Paul here, circumspectly. Now the
drunkard (as it is in the proverb) " is out of the way," to speak
the best of him in charity, reeling in the way, for tipling heads
have topling heels. It is a popish axiom, caute si non caste ; but
the truth is, no man walks charily, but he who walks chastely. Our
apostle's caute is as much as cavete, take heed of everything which
is an hindrance to your walking in the ways of the Lord, but es-
pecially take heed " that ye be not drunken with wine, wherein is
excess."
Concerning this one sin, school authors have moved many ques-
tions ; as first, whether a man being sick may be drunken medicin-
ally for his health ?
2. Whether a man taking an inebriative potion, not knowing the
force thereof, hereby committeth any sin ?
3. Whether a man overcharging his stomach at a public feast,
not in any carnal delectation, imtemperately carousing, but upon
compliment, only pledging ordinary cups of kindness, may justly
be condemned of excess ?
4. Whether the courteous invitor ui'ging his guest in love, may
be said to make the riot ? and if cither be thought author of mis-
rule, whether the guest or his invitor ?
THE TWENTIETH SUNDAY AFTER TRINITY. 755
5. Whether any subject in answering his sovereign's health,
may -wittingly and -willingly transgress in this kind ?
G. Whether any for fear of stabbing, or any such like imminent
peril, should endanger his soul to save his body ? and if any of
these kinds are to be excused, -whether altogether, or ho-w much ?
For the resolution -whereof, I refer you to Thomas, Altissiodo-
rensis, and Cajetan ; holding it sufficient at this time to treat of vo-
luntary, -wicked, inordinate drunkenness, implied in our text.
First, voluntary, "be not;" insinuating that it is in our o-wn
power. Secondly, wicked, '■^ drunken with wine." For as divines
are bold to speak, there is an holy drunkenness, as that of the
blessed Apostles on Whitsunday, and that of martyrs and saints
of every age, who taking the " cup of salvation" into their hands, are
so " filled with the spirit," that they are even sick with love.
Cant. ii. 5 ; and inebriated, as it were, with the plenteousness of
God's house. Thirdly, inordinate, "wherein is excess," making
men absolute dissolute, ready to commit all uncleanness, even with
greediness. All these being put together, make drunkenness a
grandame in Babylon, and a very monopoly of mischief, transgress-
ing every precept of the whole Law. '
As a general that besiegeth a city, laboureth especially to gain
the tower or the castle, knowing that if he possess it he shall in-
stantly command the whole town, so likewise the devil, who daily
doth assault our little city, plots how he may be possessed of our
capitol and sconce, being assured that if our head be tipling, our
eyes will be wanton, our tongue blasphemous, our throat an open
sepulchre, our hands ready to stab, our feet swift to shed blood ; in
brief, all our members at his service to become weapons of un-
righteousness, to commit all manner of sin, even with greediness.
And so the drunkard is like the dead sea ; as no fish can live in the
one, so no virtue in the other. " He is abominated by God, de-
spised by angels, derided by men, destitute of virtues, vexed by
demons, and trodden on by all." Augustine. '-
!Men.
Civil men.
Christian men.
Collegiate men.
Clergymen.
If we consider ourselves as men, we shall easily see that drunken-
ness makcth us no men; it is a voluntary madness, whereby men
756 THE OFFICIAL CALENDAR OF THE CHURCH.
deprived of their use of reason, are like horse and mule, without
understanding. He that hath this sin hath lost himself, and is
become rather a beast than a man, nay, worse than a beast, for we
cannot enforce a beast to drink more than he need. A drunkard,
as it is in our English proverb, will play the devil.
Secondly, if we consider ourselves as civil men, this one sin over-
throweth all the four cardinal and chief virtues. As justice, for
how shall any man do right unto others, who cannot do reason unto
himself? Prudence, which is often drowned in this sink, is espe-
cially maintained by moderate diet. Temperance, for foulness of
body follows, ordinarily fulness of bread. Fortitude, for St. Am-
brose notably, " in the morning you courageously await your foe : at
night you are laughed at by the boys, wounded without weapons,
slain without a battle." Holofernes having lost his wit in wine, lost
his head also by the hand of a silly woman.
Thirdly, if we consider ourselves as Christian men, ''he that
liveth in pleasure is dead while he liveth :" ergo, saith Jerome, a
drunkard is not only dead, but bui-ied in his sin also. There be
many woes denounced against him in this, and more woes executed
on him in the next life. "For I tell you (saith the Apostle) that
they who do such things shall never inherit the kingdom of God,"
Gal. v. 21.
Fourthly, if we consider ourselves as scholars, our honourable
founders in great wisdom foreseeing the manifold inconvenience of
tippling in students, ordained that we should have but a spare diet
in the college, and forbade all excessive riot and inordinate com-
messatiation in the town. A gentleman hearing that his son at
university was given to dicing, answered, that want of money would
occasion him haply to leave that fault. Afterward understanding
that he was given to whoring, said, that either marriage or old age,
would one day cure that folly. But when he was informed of his
wine-bibbing, "Out upon the villain !" (said the father) "I will
surely disinherit him ; for that fault will increase with his years."
A gamester will continue so long as his purse lasts, an adulterer so
long as his loins lasts; but a drunkard so long as his lungs and
life lasts.
Fifthly, if wo consider ourselves as clergymen, he that Is given to
wine should not be made bishop, and if any prelate or priest after
consecration become a wine-bibber, ebrietatibus vacans, aut cesset
aut deponatur, "let him cease or be deposed ;" as it is in the 42nd
Canon of the Apostles, according to the computation of Theodorus
THE TWENTIETH SUNDAY AFTER TRINITY. 757
Balsamon. And by the seventh injunction of Queen Elizabeth,
ecclesiastical persons are forbidden hunting of alehouses and
taverns.
Preached at St. Mary's in Cambridge, on Whitsunday, Anno.
1602. The remnant of this text, concerning psalms and hymns,
and spiritual songs, is expounded Epistle, 5th Sunday after Epiph.
THE GOSPEL. .
Matth. xxii. 1 — ^^ Jesus said unto his Disciples, the Jcingdovi of
heaven is like unto a man that ivas a Kijig, which made
a great marriage for his son," ^c.
This Gospel in effect, is all one with that appointed to be read on
the Second Sunday after Trinity : both teach one point, and tend
to one purpose. Wherefore, lest I seem double diligent, I refer
you to my large notes upon that other text, and entreat you to be
content with a short paraphrase for the present.
" The kingdom of heaven." The Church militant on earth, is
this kingdom of heaven ; I say militant, and that for two reasons
especially : first, because this marriage feast is called a dinner, verse
4, and after dinner there foUoweth another banquet, namely, the
Supper of the Lamb, Apoc. xix. 9. This dinner then is a feast of
grace, that supper a feast of glory.
This King is God the Father, a King of kings, and Lord of Lords,
able to do whatsoever he will in heaven, in earth, and in hell. As
one doth gloss my text, '' Ruling in heaven by glory, on earth by
grace, in hell by justice." His Son the Bridegroom is Christ, and
his Bride the Church ; and God made this marriage by Christ's
incarnation. For as the best way to reconcile two disagreeing
families of enemy-kingdoms, is to make some marriage between them :
even so " the Word became flesh and dwelt among us " in the world,
that he might hereby make our peace, reconciling God to man, and
man to God. At this great marriage dinner, the Bridegroom himself
is the best dish, even the body and blood of Christ preached in his
word, and presented in his Sacraments. And albeit this feast con-
cerns especially the Jew, yet appertaineth it unto all, as begun in the
beginning of the world, and endureth to the end of the same. The
Patriarchs and prophets in old time, the preachers and pastors in our
time, call and invite men every day to this marriage. The latter
course at this feast, or the sweetmeats, are remission of sins, ever-
758 THE OFFICIAL CALENDAR OF THE CHURCH.
lasting life ; such joy as no tongue can express, or heart conceive.
The time when the King cometh in to see his guests, the general day
of judgment, when he shall separate the reprobate from his elect,
Matth. xiii. 40, and xxv. 32.
The wedding garment, as Origen thinks, is Christ : or as Euse-
bius, the new man : or as Jerome, observing of the command-
ments of Christ : or as a pure conversation : or as others,
an upright heart, coming to the marriage rather out of duty,
than for a dinner : or as others, charity : or as Gregory, grace :
or as others, faith : or as others^ regeneration : consist in faith
and repentance. All which upon the point are the very same : so
that (as our divines observe) the question is idle whether faith or
godly life be this garment, because good works always proceed
from faith, and faith always showeth itself by good works. Hypo-
crites are they who want the wedding garment, professing that
they know God, but in their works denying him.
THE EPISTLE.
Ephes. vi. 10. — " Ji^/ brethren, he strong through the Lord," ^c.
The life of man is a warfare on earth, and every Christian is a pro-
fessed soldier, having fightings without and terrors within. He must,
therefore, learn two things especially : first, how to choose his
arms : and secondly, how to use them. Our Apostle doth instruct
him here concerning both. As for the choice, the defensive
weapons are the " girdle of verity, the breast-plate of righteous-
ness, shoes of preparation, shield of faith, helmet of salvation."
Offensive, "the sword of the Spirit, which is the Word of God."
As for their use, Paul adviseth us to put them on, and to put
them all on, and so to put on the whole armour, as that we may
stand in all good, and withstand all evil. All which is employed
in the 11th verse, containing a proclamation to arms, " put on
all the armour of God ;" and a reason, ''that ye may stand," &c.
1. Every Christian charged with armour.
2. This armour must be God's armour.
In the proclamation \ 3. Panoply, complete armour, all the whole
four points are re- i armour of God.
markable : j 4. This complete armour must not only be
showed abroad or hung up at home : but
used and employed daily, put on.
The reason hereof is manifest and manifold : first, that we may
THE TWENTY-FIRST SUNDAY AFTER TRINITY. 759
be able to stand in battle. Secondly, that ^e may so stand, as
that we may 'withstand. Thirdly, that we may so withstand, as
that we may foil our enemies assaulting as well as retiring.
Fourthly, that we may repel not only some few but all assaults.
Fifthly, all assaults, not only of the flesh and the world, but of the
devil also, which is the prince of darkness, and general commander
of all forces against us in these spiritual skirmishes.
For the first point : armour is necessary, whether we consider
our own weakness, or our enemies strength. Our weakness, as
being unapt and unable by nature to think so much as a good
thought, and therefore we must be strong through the Lord, who
giveth his soldiers power and might, teaching our hands to war
and our fingers to fight. It is reported of Trajan, that he
would cut in pieces his own garments, rather than his soldiers
should want a rag to bind up their wounds : but our captain
Christ hath given unto such as march under his banner his own
flesh and his own self, willing for us not only to put on his armour,
but also to "put on himself," that we maybe "strong through
the power of his might," who can do whatsoever he will, and will
do whatsover is best for all his followers. Again, we need arms
in respect of our enemies, as being many, mighty, cunning in plot-
ting, cruel in executing.
1. Many, for these governors and princes have many soldiers
and subjects under them, wicked spirits worse men ; an infinite
number against a little flock and an handful of people.
2. Mighty, '^ for we wrestle not against flesh and blood,'' that is,
not simply with flesh and blood ; or only, for then one sword
should be so long as another, and one man so strong as another :
but we fight, men against devils, even weaklings against powers
and principalities, as it were silly lambs against roaring lions.
3. Cunning in plotting, as being spiritual and invisible, fighting
so craftily, that we know not on which side they will assault.
Satan in the beginning was a serpent for his subtlety, but now
being indued with almost six thousand years experience, is become
a dragon and an old serpent. Apoc. xx. 2. Such a circumventing
enemy, that being a prince of darkness, he can transform himself
into an angel of light. Avarice is a work of darkness, peevishness
a work of darkness, inordinate drinking a work of darkness. But
he doth cover and cloak these with armour of light, insinuating
that covetousness is commendable thrift, obstinacy noble resolu-
tion, and drunkenness a point of good fellowship. Gross wicked-
ness is easily seen, and prevented soon : but our chief adversaries
760 THE OFFICIAL CALENDAR OF THE CHURCH.
abound -with spiritual ^vickcdnesg and invisible craftiness, and tlicir
ordinary soldiers are in their generation v,'iseY than the children of
light.
4. Cruel in executing and prosecuting; Satan is an accuser of his
brethren, and a murderer from the beginning, called in Holy Scrip-
tures a lion, for his might, and a roaring lion for his malice,
"seeking daily -whom he may devour," 1 Pet. v. 8. Now these de-
scriptions are set down not that we should faint, but rather encourag-
ing us to fight. For seeing our enemies are so many, so mighty,
so malicious, so crafty, so willing and able to hurt us, it bchooveth
every man to be well-appointed and armed, " that he may be able
to resist in the evil day."
The second point observed in the proclamation, is, that our ar-
mour must be "God's armour," not armour of the flesh, '^ for
cursed is the man that maketh flesh his arm." Not armour of the
world, for our enemies are " worldly governors," and the chief of
them is the "prince of the world." *' Some put their trust in
chariots, and others in horses, but we will remember the name of
the Lord our God." Not armour of the devil, for then we shall have
nothing but his leavings. Ilis armour is popish exorcism, super-
stitious crossing, holy water, and the like, which he little feareth,
as being framed in his own shop, and given us at his appoint-
ment. " The weapons of our warfare are not carnal, but mighty
through God to cast down holds." Against the works of darkness
we must " put on armour of light." Let us then, if the devil at
at any time tempt to cruelty, pride, impatience, '' put on tender
mercy, kindness, humbleness of mind, meekness, long sufi'ering,"
&c., as it is in the present Epistle ; we must arm ourselves with the
"breast-plate of righteousness" against iniquity, " with the girdle
of truth" against heresy, " with the helmet of salvation" against
despair, " with the shield of faith" against infidelity. The devil
is, mystically, the huge leviathan, " esteeming iron as straw, and
brass as rotten Avood ; when the sword doth touch him he will not
rise up, and he laughcth at the shaking of the spear ; in the earth
there is none like him ;" he fears not our fleshly weapons, or worldly
weapons, and therefore, that we may stand against his force, we
must put on the armour of God, and dwell under the defence of the
Most High.
The third thing considered in the proclamation, is that we put
on " all" God's armour, or " the whole armour of God," as it is,
verse 13. I cannot examine every particular weapon in this ar-
moury ; learn only three points of war.
THE TWENTY-FIRST SUNDAY AFTER TRINITY. 761
First, that Paul here makes no mention of a back curate for a
Christian soldier. There is an helmet for the head, a corslet for the
breast ; in a word, a shield for all the fore-parts, only no guard,
no regard of the hinder. It is a complete armour, and yet without
any defence for the back : signifying hereby that every Christian
ought to keep his station in God's army, never forsaking the ban-
ner of Christ, until death, his last enemy, be destroyed. It is
written of Bias, falling into the hands of his enemies, and his sol-
diers crying. What shall we do? that he did answer, " Report ye
to the living that I die fighting, and I will report to the dead
that ye did escape flying." When William the Conqueror had
landed at Pemsey, near to Hastings, in Sussex, he caused all his
ships to be sunk, that all hope of flying back might be taken
away. The !Numantian would rather die than fly : so the Christian
warrior must continue faithful unto the end : like Samson, killinof
enemies at his death, as well as in life.
The second remarkable point of war is, that we must, above all
other weapons of defence, take " the shield of faith." And the
reason whereof is plain, because the helmet covers only the head,
the corslet the breast, and the sandal the foot ; but a shield covers
all the body. Let us then, " above all," or as others read, " in all,"
use faith. In all tentations and combats, or in putting on all the
weapons aforesaid, have a lively faith and assured confidence, with-
out which all the rest have no force. The sword of the spirit,
without faith, is no Scripture to thee ; the girdle of verity, without
faith, is no truth unto thee ; all thy righteousness, without faith, is
unrighteousness. Seeing then it is impossible, without faith, either
to please God or resist the devil, in all, and above all, use the shield
of faith, wherewith ye may not only reject or avoid, but also
^' quench" all the temptations of the wicked, albeit they be " darts,"
in respect of their sharpness, and " fiery" for their destroying ; one
sin kindling another, as drunkenness kindleth adultery, and adultery
murder. All the world, saith St. John, lieth in wickedness ; set
on fire by the devil, here called " the wicked," as being author of
all evil, and master of all the fiery works in the world, Matthew vi.
13, and xiii. 38. But be of good cheer, " faith overcometh the
world," 1 John v. 4. One shield of faith is able to bear, yea, to
beat off all the fiery darts of the wicked world, flesh and devil.
The third point of war is, that the Christian soldier is armed
with a sword, so well as with a buckler; and this sword is the
"Word of God," being powerful in operation, and sharper than any
two-edged sword. Acute in moving us to virtue, and acute in re-
50
762 THE OFFICIAL CALENDAR OF THE CHURCH.
movinf us from vice. Doth the flesh entice thee to wantonness?
strike with the sword of the spirit, " Thou shalt not commit adul-
tery." Doth the world tempt thee to vanity ? strike with the sword
of the spirit, " Love not the world, neither the things that are in
the Avorld. If any man love the world, the love of the Father is
not in him." Doth Satan assault thy faith, and tempt thee to su-
perstition and idolatry ? strike with the sword of the spirit, " Thou
shalt worship the Lord thy God, and him only shalt thou serve."
Doth death in the last hour of thy spiritual combat, affright thee ?
strike with the sword of the spirit, " Death is swallowed up in vic;
tory, the sting of death is sin, and the strength of sin is the Law ;
but thanks be unto God which hath given us victory through our
Lord Jesus Christ." By the buckler of faith a Christian soldier is
able to defend himself, by the sword of the Spirit able to confound
his enemy. So that our adversary going about daily seeking whom
he may devour, rejoiceth exceedingly when either papists hinder the
reading or atheists hurt the preaching of the word. As the Philis-
tians would not suffer a smith in Israel, lest the Hebrews should
make them swords or spears, so the devil cannot endure that we
should hear sermons, and read Holy Scripture, lest out of this shop
we get armour to repel his assaults in the evil day.
The last observable thing in the proclamation is, that a Christian
ought not only to know God's armour, but also put it on.
AVe must in adversity put on patience, in prosperity put on hum-
bleness of mind, at all times above all these put on love, giving every
man his own. If we will overcome the princes of darkness, we must
put on the armour of light.
But observe here that we must use the weapons of God in the
wars of God, against enemies of God only, that Ave may stand against
all assaults and quench all the fiery darts of the devil. Many men
hit the soldiers of Christ, and hurt the friends of God with the
armour of God. As heretics fraudulently cite Scriptures against
Scriptures, and Fathers against Fathers, and so make God as it
were fight against himself. Sylla said, " the enemy is to be conquered
before private quarrels are to be avenged ;" our force must not be
spent in private grudges against our brethren, but in the public
quarrel of the Gospel against the common enemy. Indiscreet schis-
matics using lies and libels, the weapons of the devil, in good causes,
offend the church as much as open heretics, employing God's armour
in bad causes.
In this our spiritual warfare" we have many great encourage-
ments to fight valiantly : first, our weapons are good, '• a complete
THE TWENTY-FIRST SUNDAY AFTER TRISTITY. 763
armour:" Secondly, our Captain is good, even ''the Lord of
Hosts, having all power and might :" Thirdly, our cause good.
Again, the continuance of fight is little, but our reward great.
In Rome the military age was from seventeen to forty-six, or in
dangerous times, until fifty. The days of our age are threescore
years and ten, and in all this time there is no time for peace ; we
are legionum filii, born in the field, and sworn soldiers in our
swaddling clouts, always bearing arms against the common enemy
from our holy baptism to burial. All which is called in the loth
verse, " the evil day :" in regard of the sharpness, " evil :" in regard
of the shortness, '< a day."
Either God will end our danger, or our days : and then we shall
be no longer soldiers in armour, having palms in our hands, and
crowns on our heads as conquerors, according to Paul ; " I have
fought a good fight, and have finished my course, from henceforth
is laid up for me the crown of righteousness, which the Lord the
righteous Judge shall give me at that day, and not to me only, but
unto all them also that love his appearing."
THE GOSPEL.
John iv. 46. — '^ There was a certain ruler, u'Jiose son was sick at
Capernaum,'' c^c.
This Gospel teacheth us whither we should flee for succour in
all the troubles of this life : namely, to the fountain of welfare,
Jesus Christ. According to that of Isa., '' Ye shall draw water out
of the wells of the Saviour." To this Well a Christian ought to
come, not with feet, but with faith, and then " every one that
calleth upon the name of the Lord shall be saved."
In the whole story fl. A loving father.
you may behold 1 2. A sick son.
four principal | 3. A pitiful Saviour.
persons; [^4. Dutiful servants.
Great fortune, being Regulus, a little king, a ruler.
In the father) . (beginning, in desiring Christ to come
, ^ jGreat faith \ down and heal his son.
observe two/ , . It . , ,. . , , .
, . , . ^ havnig / Increase, in believmg the word that
° * ' three de- j Jesus had spoken.
grees, a ^ Full growth, in that himself simply
believed and all his household.
764 THE OFFICIAL CALENDAR OF THE CHURCH.
As for tlie greatness of this honour : Origen thinks he was of
Caesar's family. Jerome, that he was a Palatine. What he was
is uncertain now, "for one generation passeth and another suc-
ceedeth," Ecclesiasticus i. 4, " and the fashion of this world goeth
away," 1 Cor. vii. 31. But it is certain that he was either noble by
descent or degree ; favoured in the court, honoured in the country,
a man of worth and quality. Which our Evangelist insinuates in
his style, calling him a ruler, as also for that he was attended well,
his servants met him, verse 51. Where note by the way that it is
not impossible for the great man to be a good man, or for Caesar's fa-
vourits to be Christ's follower. Almighty God hath elect children
among all sorts of people, Magdalen among harlots, Zacheus among
oppressors, Matthew among publicans, and here this ruler in Herod's
court. Indeed Bernard was wont to complain that the court is wont
to receive such as good, but to make them bad.
Yet, notwithstanding, Joseph was a good man in the court of
Pharoah, Daniel a good man in the court of Darius, Mordecai a good
man in the court of Ahasuerus, and this ruler a good man in the
court of Herod.
The faith of this ruler was very weak at first, otherwise he could
never have made such a doubt, and asked such a question of his
attendants, "at what hour began he to amend?" But when he
knew certainly that his son was healed miraculously by Christ, and
not by casual or any natural means, himself and his whole family
believed absolutely.
All his house was instructed in the faith of Christ, and fear of God.
So Joshua, so Lydia, so Crispus the chief ruler of the synagogue,
Acts xviii. 8 ; and so must every master of a family bring up his
household in instruction and information of the Lord. Every man
is a king and a prophet in his own private house, so that he can want
no means, except he want a mind, to perform this holy business.
In Christ, the third, yet the most observ- [ 1. His rebuking")
able person in all this history, two things I >■ the ruler,
are to be considered especially : [ 2. His relieving ]
The Ruler was at the first, luke-warm or frigid in his faith, as Au-
gustine notes, and therefore Christ chides him, " except ye see signs
and Avonders, ye Avill not beheve." This reprehension is not judge-
like, but father-like, concerning the whole nation of the Jews in
general, as much as this ruler in particular, in token whereof as
THE TWENTY-FIRST SUNDAY AFTER TRINITY. 765
interpreters observe, Christ usetli not the singular, " except thou,"
but the plural number, "except ye." As if he should have said, I
must in regard of your incredulity show signs and wonders, other-
wise ye will not believe. I will heal thy son therefore, not so much
upon thy petition, as for the confirmation of others' faith. I will
not go down to thine house, yet I will work such a wonder in thine
house, that not only thyself but all thine shall believe. " Go thy
way, thy son liveth."
The petition of the Ruler consists of two branches : one, that
" Jesus would come down ;" another " that he would heal his son."
Now Christ rejected the first as being unfit, but he granted the
second wherein he prayed well, helping his child not by going down,
but by speaking one word, "thy son liveth."
Let every master in like sort teach his household, and every
servant hear the good instruction of his master, that there may be
so many Churches as there be families, and so many Chapels as
there be chambers in every house ; that being armed with the com-
plete harness of God, we may quench all the fiery darts of the
wicked, and withstand all his assaults in the evil day.
Grant, we beseech thee, merciful Lord, to thy faithful people,
pardon and peace, that they may be cleansed from all their sins,
and serve thee with a quiet mind, through Jesus Christ our Lord,
Amen.
766
THE OFFICIAL CALENDAR OF THE CHURCH.
THE EPISTLE.
Phil. 3. — " I thank my God with all remembrance of you
alioays in my jprayers^" (j-e.
This Epistle
to the Phi-
lippians hath;
three parts a
' Subscription, " Paul and Timothous." Paul, as author, inditing,
Timothcus as approver, or happily penner, writing this Epistle :
both " the servants of Jesus Christ," and dearly beloved of the
Philippians.
Inscription, " to all the Saints in Christ Jesus which are at Phi-
lippi :" that is, all such as are baptized, and have given up their
names unto Clirist in professing the Gospel, all in Philippi, but
unbelieving Pagans.
(' Past, a good beginninfr : " Be-
cause ye are come into the
fellowship of the Gospel."
Present, an happy proceeding :
" from the fii'st day until now."
Future, a blessed end : " Surely
certified that he which hath
begun a good work in you, will
perform it," &c.
Description of their
perseverance, toge-
ther with an ex-
hortation unto the
same, which is the
main scope of all
this excellent let-
ter. Part whereof
is our present text,
containing;
TTime, "always ia
Extension | all my prayers."
of ^ Persons, " for you
[ all."
Intention, " having you in my
remembrance, and praying for
you with gladness, as loving
you from the very heart root in
_ S [ Jesus Christ."
Prayer to God, that their " love may in-
crease more and more in knowledge and
judgment, being so filled with the fruit
of righteousness, unto the glory of God,"
as that they may be pure before God in
their conscience, and " without offence"
before men in their credit.
The sum of all is, in brief, that the Pastor ought to bless God
ahvay for the present graces of the Church, as also most heartily to
pray for the further and future good of tlic same. And the people
likewise must on their part bring forth in their life such excellent
fruit of righteouness, as that they may be both " a rejoicing and a
crown" to their Pastor. As the legal High Priest had the names of
the children of Israel graven in his breast-plate : so the Preacher of
the Gospel ought to have his cure stamped in his breast, "always in
all his prayers having them in perfect memory." Queen Mary said,
Calais was imprinted in her heart : so Paul here to the Philippians,
" I have you in my heart." And to the Corinthians elsewhere, " Ye
THE TWENTY-SECOND SUNDAY AFTER TRINITY. 767
are oiir Epistle, written in our hearts." See Epist. Dom. 12 et 18,
post. Trin;
"Because ye are come into the fellowship of the Gospel," in word
and deed, believing the Avord preached, and relieving their pastor
persecuted : being companions of Paul in bonds, as they were partners
of Paul in grace.
"From the first day until now." The first day of their conver-
sion is mentioned Acts xvi. and this now was his first imprisonment
at Rome, recorded Acts xxviii. or as other, his second apprehension
at Rome, by computation about ten years after the first. All which
time the Philippians continued constant in the sincere j)rofession of
Christianity, neither reduced to their old Gentilism, nor seduced by
false teachers unto new heresy.
" He that hath begun a good work in you Avill perform it." This
sentence confutes abundantly the Pelagians, holding that the begin-
ning of every good work is only from God's grace, but consummation
of the same from our own virtue. Whereas the Apostle giveth all to
God, the first, and second, and third grace. The first is operating
grace, Avhereby God "beginneth a good work in us," without us,
in giving a will to do well. The second is co-operating grace, where-
by God performeth it, giving to our will ability, working in us and
for us, according to that of Paul ; " I laboured more abundantly than
they all, yet not I, but the grace of God which is in me." So the
most accurate Doctor Augustine excellently, " He who made thee
without thee, shall not He also justify thee without thee ?" The third
is saving grace, whereby God crowneth his will and work in the day
of Jesus Christ, not by the merits of righteousness which we have
done, but according to his mercy saving us. In the words of Gregory ;
" At first, God acted in us without us, that He might afterwards
act with us, and through mercy bestowed He might reward that in
us, as if it had proceeded from us." And so this saying of our
Apostle maketh against the Papists also, that are cater-cousins to
the Pelagians in the question of free-will and human merit. For
seeing God is all in all, and worketh all in all, end, middle, begin-
ning ; it must assuredly proceed from grace, that any man works
with grace. God in every good work makes a beginning, 2 Cor. iii.
5, helpeth in the middle, 1 Cor. xv. 10, confirmeth unto the end,
1 Cor. i. 8. And there Rudulphus Ardens, a learned man in his age,
flourishing from the year 1040 to 1100, saith, (in an Homilie
preached upon the Epistle, 18th Sunday after Trinity) seeing by one
768 THE OFFICIAL CALENDAR OF THE CHURCH.
grace vfc come to another grace, tliey be called merits improperly,
for all our own works arc loss, that Christ might be the true gain
and advantage, Philip, iii. 8.
"And this I pray, that your love may increase yet more and
more." Christ hath foretold that the love of many shall be cold in
the latter ages of the world, Paul therefore begs of God earnestly
that the Church of Philippi might abound with the gift of charity :
not only that they might have love, but that it might increase yet,
and that more and more.
"Filled with the fruit of righteousness." If we construe this of
justification, it is apparent that good works are not the cause, but
the consequent of our righteousness, as the fruit makes not the tree
to be good, but only shows it to be good. If we take righteousness
here for sanctification, observe with Zanchie the four causes of good
works :
/Primary, Christ: " Which cometh by Jesus Christ,"
I working in us the will and the deed, Philip, ii. 13.
I Secondary, ourselves : As being trees of righteous-
1. Efficient, ( ness planted by the Lord, and so by Christ's
especial grace, the just man brings forth his fruit
in due season, and continuing in w^ell doing, is
" filled with the fruit of righteousness."
2. Material, fruit. Internal, in thought ; external, in word and
deed.
3. Formal righteousness. A conformity to the divine Law, Christ's
imputative righteousness is perfect, or inherent righteousness is im-
*perfect.
r Benefit of our brethren, for trees bear fruit for the
4. Final, < good of others.
I " Glory and praise of God."
And here we may learn the difference between the good works of
Christians and others. A Gentile doth a good Avork, but not in
Christ : an hypocrite doth a good work, not unto God's glory, but
for men's praise. Whereas the true Christian is " filled with the
fruit of righteousness," especially for this end, that Angels in heaven
may glorify God, and men on earth also praise God in his Saints.,
And as the just man is a glory and praise to God : so God one day
will praise the just, in saying, " Come, ye blessed," &c.,and glorify
him also both in body and soul by Jesus Christ, in the kingdom of
glory.
THE TWENTY-SECOND SUNDAY AFTER TRINITY. 769
THE GOSPEL.
Maith. xviii. 21. — " Peter said unto Jesus, lioiv oft shall I forgive
my hr oilier if he sin against me f
This Gospel is a large
commmeut upon the
fifth petition of the-:
"Paternoster," and
it may be parted into
' Peter's question : " How often shall I forgive my brother
if he sin against me, till seven times V
First, simply by way of proposi-
tion ; " I said not unto thee until
seven times : but seventy times
Christ's answer : i seven times."
delivered, ) Then amply, by way of exposition
in the parable following, " there-
fore is the kingdom of heaven li-
kened," &c.
" Jesus said unto him." In this answer two points are remarkable :
what he said, and to whom. "I say not until seven times, hut
seventy times seven times." Christ here names a certain number
for an uncertain, a definite for an infinite. An usual trope even in
our common speech, I have heard it a thousand times. I would not
do this, or sufier that, for an hundred pounds. Almighty God the
father of mercy forgiveth us more than seventy times seven times,
for the just man falleth seven times a day ; so that if we live but
seventy days, our sins will stand in need of pardon seventy times
seven times. But if we continue long, and become the sons of many
years, assuredly we shall be the fathers of many sins, and need for-
giveness Seventy thousand times seven times. 0 Lord, who can tell
how oft he ofi'endeth ? 0 cleanse thou me from my secret faults.
Now we must be meriful as our Father in heaven is merciful, extend-
ing our compassion toward our brother ofi"ending us not only seven
times, as Peter said, or seventy times seven times, as Christ in the
bare letter of the text : but according to the true meaning of the
same, even so many seven times as he trespasseth against us.
The next point to be considered, is the party to whom our blessed
Saviour spake this, and that is Peter. Jesus said unto him, " I say
unto thee," &c. To Peter as to a public preacher, and to Peter as
to a private person. In the words a little before, Christ spake of
ecclesiastical censures, "If thy brother hear thee not, tell it to the
Church," V. 17 and 18. "I say unto ye, whatsoever you bind on
earth, shall be bound in heaven: " and so this text (as the coherence
showeth) ought to be construed of the minister's absolution, as well
770 THE OFFICIAL CALENDAK OF THE CHURCH.
as of other men's forgiveness. Here then all pastors are taught,
not to discomfort and despise the poor penitent soul : but rather to
pronounce God's pardon and absolution, as often as he truly repents,
and unfeignedly believes his holy Gospel. It was an heresy defended
by Montanus, Novatus, and Meletius, that such as after baptism and
solemn repentance, fell into relapse and committed any grievous crime,
as adultery, sacrilege, murder, and the like, ought not to be received
again into the bosom of the Church. But Peter, Bishop of Alex-
andria, and Anselm, Bishop of Canterbury, confuted them out of this
text, "thou shalt forgive thy brother seventy times seven times."
If thy brother will not hear thee, tell the Church : if he will not
hear the Church, hold him as an heathen or a publican : but if he
repent and hear thee, thou hast won thy brother unto God, and thou
must again receive him into the Church.
As this may be construed of the Church's absolution, so most ex-
pound it of mutual forgiveness in private between brother and
brother. A lesson oft urged by Christ as exceeding necessary,
whether we consider God, our neighboui'S, or ourselves. In not for-
giving we wrong God, to whom vengeance belongeth ; our neighbours,
in that our private quarrels often hinder the public peace of the
Church ; ourselves, hereby neglecting other business of importance,
yea the greatest of all, our own soul's eternal estate, for except we
forgive others, God will not forgive us, as Christ showeth in the con-
clusion of his ensuing parable.
Yea, but is it unlawful to defend ourselves against the violent
hands and virulent tongues of such as injure us in our goods and
good name? No. Wh'en a brother offendeth in his kind, we resort
to words and, if need be, to blows, quoth Augustine. As every Chris-
tian must be tender of his conscience in regard to himself, so jealous
of his credit in regard of others. We must therefore sue the slanderer
even for the Gospel's glory, lest good men be scandalized, and God
himself blasphemed upon any false report spread abroad of us. Here
we must aptly distinguish between private revenge and public justice.
A private person ought only to admonish his brother ; a public magis-
trate, being God's lieutenant, to whom vengeance belongs, may punish
him also. For governors are sent of God for the punishment of
evil doers, and for the praise of them that do well. If then a
minister of estate forgive the bad, he doth injure the good. It is a
true saying of Augustine : " toleration flourishes, only when discipline
does not sleep." Christ in this present chapter intimates three sorts
THE TWENTY-SECOND SUNDAY AFTER * TRINITY. 771
of correction. The first is of love, "if thy brother trespass against
thee, go and tell him his fault between thee and him alone : if he
hear thee not, take yet with thee one or two," &c. The second is
of fear, "if he will not vouchsafe to hear them and thee, tell it to
the Church." The third is of shame, "if he refuse to hear the
Church also, let him be unto thee as a heathen man and a publican."
So likewise the temporal magistrate "beareth a sword not in
vain, for he is the minister of God, to take vengeance on him that
doth evil." And if he strike with the sword of Justice, it is not
the sword of an enemy wounding thee, but of a physician cutting
thee. According to the tenor of this doctrine, Abraham delivered
his nephew Lot from the hand of his enemies. And so Micaiah the
prophet defended himself against the wrongs of Zedekiah. And so
Paul appealed unto Caesar : and Christ accurately confuted all the
forged imputation of his adversaries, John viii. 49. See Epist. 3d,
Sunday after Epiphan. August, de verbis Dom. serm. 15, postil;
Melanct. et Zepper. in loc.
f 1. Who is the creditor,
I 2. Who is the debtor.
3. What is the debt.
' Matter or narration, " The kingdom ! 4. The time when our
of heaven is likened unto a certain ■{ creditor calls for a reek-
man, &c." and in it these five cir-
cumstances:
In the para'
ble follow-^
ing note the
oning.
5. What is to be done
when our account is call-
ed upon.
^ Moral application, " so likewise shall my heavenly father," &c.
The creditor is God, as Christ cxpoundeth himself, ver. 35, who
lendeth us every good and perfect gift, as well natural as supernatural.
He created us according to his own image, redeemed us with his own
blood, and sanctifieth us with his own spirit : making us lords of the
world, sons of the Church, heirs of heaven. The riches of his mercy
towards us are so precious for their nature, so great for their number,
as that they far exceed ten thousand talents. See Epist. 4th Sunday
after Easter.
He takes account of four things, especially of goods committed to
thy trust, as he showeth in the parable of the Steward, Luke xvi. ; of
neglected trusts, as in the parable of the Talents, Matth. xxix. ; evils
committed, as in the parable of the Two Debtors, Luke viii. ; evils or sins
remitted, as in this present. This one mentioned in the text is every
one, for God's all-seeing eye beholds all our thoughts, and words, and
deeds, as if all men in the world were but one. He sends forth his
summons in this life by the preaching of the law, by the clamour of
772 THE OFIICIAL CALENDAR OP THE CHURCH.
the conscience, by crosses and losses, or other signs of God's wrath in
heaven and in earth, as it were citing us to his universal audit. But
in the particular death of every man, and in the general judgment of
all men, he finisheth his account. "For it is appointed unto men that
they shall once die, and after that cometh the judgment :" in which
every man shall have his doom, according to that he hath done,
whether it be good or evil. In that day there shall be judgment
merciless to him that showeth no mercy ; the cruel and ungracious
servant who took no compassion on his fellow, shall be delivered to
the Gaolers and kept in prison until he pay the utmost farthing. For,
as Ardens acutely, "Their death is ever living in sorrow, whose life
was ever dead in sin."
What then is to be done that our debt may be forgiven ? Accord-
ing to the tenor of this Scripture, we must humbly fall down before
God our creditor, ingenuously confessing our inability to make pay-
ment, and heartily craving releasement for the merits and satisfaction
of his Son Christ Jesus, " who died for our sins, and is risen again for
our justification, and now sitteth at the right hand of God" as our
Mediator and Advocate, promising in his holy word to refresh all
such as groan under the burthen of their debt. And because faith is
working by love, we must in our conversation bring forth the fruit of
righteousness, forgiving one another even as God for Christ's sake
forgiveth us. Here the Gospel and Epistle meet : Paul saith, " I pray
that your love may increase yet more and more," &c. And Christ
saith in his application, (which is the very key that openeth all the
secrets of the whole Parable), " So likewise shall my heavenly Father
do also unto you, if ye from your heart forgive not every one his
brother their trespasses." This one point is pressed here by sundry
reasons ; as first from Christ's own commandment, " I say, forgive
thy brother offending thee seventy times seven times :" Secondly, from
God's example : Thirdly, from the proportion of our debt ; our
heavenly King forgiveth us ten thousand talents, and therefore let
us not strive with our fellow for an hundred pence : Fourthly, from
the dangerous event, because the pitiless man is cast into prison of
hell. As then we desire to do the will of Christ, and to be followers
of God as dear children, and to fly from the vengeance to come, let
us be courteous one to another, and tender-hearted, forgiving our
brethren seventy times seven times : and that not only from the teeth
outward, but as Christ in the text expressly, from our hearts, in truth
and in deed. If you say " I forgive," then forgive ; it is better to forgive
THE TWENTY-THIRD SUNDAY AFTER TRINITY. 773
with abuse, than to utter bland words, but foster cruel thoughts. Who-
soever takes this course with his creditor shall be loosed of his bonds,
and released of his debt : the which one word release, doth overthrow
the Monkish doctrine of satisfaction, and quench also the fire of Pur-
gatory : for releasement and payment, forgiveness and punishment
are quite contrary. The debt is forgiven, ergo not satisfied: the
debtor is forgiven, ergo, not imprisoned in purgatory. Beware lest
any spoil you by vain reason and Philosophy, whereas the Bible doth
admit of no Purgatory, but Christ and the Cross, the word of faith,
Acts XV. 9 ; John xv. 2, and the rod of afiiiction, Heb. xii. 6. See
Gospel 6th Sunday after Epiphany.
THE EPISTLE.
Philip, iii. 17. — " Breth'en, he followers together of me, and look
on them which ivalk, even so as ye have us for an examine," <|^c.
St. Paul in this
text exhorts the l
' Follow him and other Apostles of the like carriage, because
their conversation is in heaven."
Erroneous in doc-
trine, " enemies of
ni 1 f ni - ^ 171 e^ a i f Courses are dam- j the Cross of Christ.
Church ot Phi- i 1 lee raise teachers, w x^ • \ n i. ■
T . , 1 , ,, nable, being; ', Lorrrupt in manners
lippi to and such as walk ' ° i< i i n • +1 •„
'^ • 1 11 1 J "whose belly IS their
wickedly, because -\ f , „ ^
I " End IS damnation, and glory their
V shame."
their
" Be followers of me." This argueth his confidence, not arrogance.
For having instructed the Philippians every way that is commendable,
by word, by writing, by working ; and knowing nothing by himself
wherein he was wanting in his Apostleship, he speaks thus as their
watchman, and not as his own trumpeter, out of unfeigned zeal sin-
cerely to keep them from error, not out of self-love vainly to sound
his own praise. Hence Pastors are taught to be " patterns unto their
flock in word, in conversation, in love, in spirit, in faith, in pureness ;"
that it may be said of every Prelate truly, which was said of a Pope
flatteringly.
" Hie Tivens lux Urbis erat, defunctus eclypsis,
Urbs stetet Urbane stante, ruente ruit."
"And look on them." Christians (as B. Latimer here notes) are
not bound in conscience to be saints' apes. Imitate David in that
wherein he was a man according to God's own heart, but abhor his
774 THE OFFICIAL CALENDAK OF THE CHURCH.
murder and adultery. Imitate Peter in liis confessing, but not in
his denying Christ. So Paul and his followers are to be followed,
but with a "so far forth," in that they were perfect.
"Many walk." Not after the spirit, as I, but after the flesh.
Good pastors and good people walk in their vocation orderly, but
the wicked are dissolute in their courses. If many such walkers in
Paul's age, there must of necessity be more now. For Satan bound
in the primitive times, is in this latter end of the world " loosed
again out of his prison, and his wrath is great, knowing that he hath
but a short time." There is now such horrible rebellion, inhuman
cruelty, monstrous heresy, barbarous drunkenness, even among such
as profess the Gospel, that a man would think the whole world were
turned devil ; and therefore seeing the wicked walkers are not a few,
but many, the more heed ought to be taken of them. As Paul in
this present chapter at the second verse, " Beware of dogs, beware
of eAal workers, beware of the concision."
" Of whom I have told you often, and now tell you weeping.''
That he warned them often, argueth his diligence ; that he did it
now weeping, his zeal and piety. Weeping for that the simple se-
duced was damnified, and the subtle seducing (if they did not repent)
hereby damned. So Samuel mourned for Saul, 1 Sam. xv. 35, and
so Paul bewailed his Corinthians, and the prophet Jeremy; " 0 that
mine head were full of water, and mine eyes a fountain of tears, that
I might weep day and night for the slain of the daughter of my peo-
ple." There be many learned and industrious preachers which often
admonish you of such as walk wickedly, but I fear we want weeping
pastors and weeping prelates, earnest men in God's cause. For if
they weep over their spiritual children, as Monica did over Augus-
tine her natural son ; I may boldly tell them, as that reverend Bishop
did her, "it is not possible that the son of these tears shall perish."
"Enemies of the Cross of Christ." All such as derogate from the
merit of Christ's Passion, are enemies to Christ's Cross : all such are
enemies of Christ's Cross, which either believe not, or bear not his
Cross. As the false Apostles in Paul's age, who taught that a man
is justified by circumcision and works of the Law, which is so dero-
gatory to the sufi"erings of Christ, as that it is said expressly. Gal. ii.
21, " If righteousness be by the law, then Christ died in vain." And
in maintaining this assertion, " they did seek carnally to please, lest
they should suffer persecution for the Cross of Christ." See Epist.
15th Sunday after Trinity.
THE TWENTY-THIRD SUNDAY AFTER TRINITY. 775
"Whose end i^ damnation." Here Divines observe Paul's antithe-
sis, between the good and the bad Apostles. The good are the
friends of Christ, but the bad, "enemies of his Cross." The good
have "their conversation in heaven," but the bad, "mind earthly
things." The good shall have "their vile body fashioned like to
Christ's glorious body," so that their shame shall be turned into
glory : but the wicked, on the contrary, shall have " their glory turned
into shame." They flourish haply for a time, but "their end is
damnation."
"Whose belly is their God." That is our God which we like best
and love most. And therefore the false doctors in Paul's age, who
to serve their own turn joined together circumcision and Christ in
the business of our salvation : and such in our days, as thrust them-
selves into the Clergy, that they may buckle the Gospel and the
world together, and set God and the devil at one table, preaching
pleasant things that they may get riches and go gay : what I pray
do they but make their belly their god ?
"Our conversation is in heaven." First, in respect of our union
with Christ, in whom heaven and earth are met : insomuch as God's
elect are called often in holy Scripture, "the kingdom of heaven."
For albeit they be pilgrims on earth, and dwell in houses of clay ;
yet they live not according to the fashions of the world, but after
the Laws of that City which is above, praying always that the king-
dom of God may come, and that his will may be done. See Epist.
Easter Day.
Secondly, the conversation of godly men is in heaven, in respect
of their affections, as minding heavenly things, and not earthly things.
In the world, if a man make purchase of a Lordship, his heart is
always there, there he pulls down and builds up again, there he
makes himself orchards and gardens ; there he means to live, there
he means to die. Christ Jesus hath bought the kingdom of heaven
for us (the most blessed purchase that ever was) and hath paid for it
the dearest price that ever was paid, even his own precious blood :
and in this City he hath prepared a mansion for us, and made us
free denizens of it : all our joy therefore should be there, " walking
with the body on earth, but dwelling with the heart in heaven."
From whence we look for the Lord Jesus Christ, unto the wicked a
Judge, but unto such as love his coming, " a Saviour, who shall
change our vile body," &c. Where four points are considerable.
776 THE OFFICIAL CALENDAR OF THE CHURCH.
1. AVlio? Jesus Christ, as being the "resurrection and the life :"
John ii. 2, and v. 25.
2. What? "our vile body," for as he rcneweth our mind by grace,
making it conformable to his mind : so likewise will he change our
vile body, that it may be like his glorious body.
3. By what means ? " according to the working, whereby he is
able to subdue all things unto himself."
4. After what manner? "he shall change," not the substance nor
the lineaments of our body : but the quality, making this corruptible
to put on incorruption, and this mortal, immortality, " changing our
vile body that it may be fashioned like unto his glorious body."
" I know that my body shall arise in Christ : why then should I
despair ? I shall come forth from the broken gates of death, in the
way in which he arose. I shall come forth sound, not less, nor other
than I am; I shall have the same countenance, vigour, and colour."
Prudentius.
THE GOSPEL.
Matt. xxii. 15. — '• Then the Pharisees ivent out, and took counsel
how they might entangle him in his words," ^e.
Christ in this Gospel answereth a captious question of his adver-
saries after such a sort, that he caught the wise in their craftiness;
and as the Psalmist, " in the same net which they hid privily, them-
selves are taken."
In the question
these circum-
' Time when : So soon as Christ had delivered his Parable con-
cerning the marriage dinner of the king's son, "thenthe
Pharisees went out."
End why ; " to tangle him in his words."
stances are to J Manner how : ''took counsel how."
be discussed i . . f Pharisees, as chief authors,
especially the Questionists, < " Their disciples with Herod's servants," asac-
[ tors or subordinate instruments.
I Proeme : " Master, Ave know that thou art true," &c.
^ Problem : " Is it lawful that tribute be given to Ctesar, or no ?"
( Confounding his adversaries, "Jesus per-
j ceiving their wickedness."
r Conflict in ^ Confuting, " show me the tribute money."
In Christ's answer] Concluding, "give therefore to Cossar,"
two points are rc-j '^ &,c.
markablc,towit, his Conquest, " When they heard these words, they marvelled,
^ and left him, and went their way."
THE TWENTY-THIRD SUNDAY AFTER TRINITY. 777
" Then the Pharisees," Even at that time when Christ in his doc-
trine sought their eternal salvation, they conspire to work his utter
destruction. At that instant when they should have believed in him
(having faces harder than a stone) they went out from liim. And
I pray whither ? into "the counsel of the ungodly," for counsel is
the foundation to work upon. Wherefore? "to entangle him."
And for that heretofore they could not entrap him in his morals, or
in his miracles : here they take counsel how to catch him in his
words. Factors in his court for the Koman tribute ; for Herod fa-
voured the taxes of Cossar, and they flattered Herod. A sect
altogether opposite to the Pharisees in the question about tribute ;
for whereas the Pharisees always pretended the good of God's Tem-
ple, the Herodians on the contrary contended for the benefit of
Caesar's Exchequer ; and yet both agreed and took counsel together
against the Lord and against his anointed, Psal. ii. 2. See Gospel
18th Sunday after Trinity.
"Master, we know that thou art true." That a man may speak
freely the truth, he must have knowledge, zeal, boldness. All which
our Saviour's adversaries ascribe to him here. Knowledge of the
truth, in that he was " a master and taught the way of God." Zeal
and love of the truth, in that he was true, teaching truly. Bold-
ness, in that "he respected not the person of any."
Now the Pharisees uttered all this proeme out of impudent flattery ;
their words were softer than butter, having war in their hearts, and
smoother than oil, yet were they very swords ; calling Christ master,
and yet scorning to be his scholars : John ix. 28. "Be thou his dis-
ciple" (say they to the blind), "we be Moses' disciples." Afiirming
here that he was true, but elsewhere that he deceiveth the people ;
saying upon this occasion that he taught the way of God : but at
another time quite contrary, " this man is not of God." Highly com-
mending his undaunted spirit, that they might hereby provoke him
either to speak treasonable words against Caesar, or insupportable
words against the people.
"Is it lawful that tribute be given unto Ciesar, or no?" God or-
dained in his law, that every man of twenty years old and above,
should yearly give half a sheckel, as an ofi"ering to the Lord, towards
the reparation of his house, and other pious uses. And this collec-
tion, as Melancthon conjecturally, did amount every year to three
tons of gold. Now when the Romans had conquered the Jews, and
made them, as we read Luke ii., tributary; this money given unto
51
778 THE OFFICIAL CALENDAR OF THE CHUECH.
the Temple, was jiaid into Caesar's Exchequer. Hereupon there did
arise first a great disputation among the Chief Priests and Pharisees,
■whether it was hxAvful to pay this tribute unto Caesar, or no. Then
afterwards ensued open rebellion among the people, Judas of Gali-
lee being their captain, as St. Luke mentioneth, Acts v. 27. For this
Judas Galilaeus conspiring with one Sudducus a Pharisee, drew away-
much people with him, openly maintaining against the faction of Herod,
that this exaction of the Roman Emperor was intolerable, contrary
to the laws of God and immunities of the Jews, liis free people. By
which it doth appear, that the qu?ere concerning Coesar's tribute was
exceeding captious, and a mere dilemma. For if Christ had an-
swered, it is lawful ; the Pharisees had accused him unto the Chief
Priest, as being all for the Temple : but if he should have said, it is
unlawful, the servants of Herod would have delivered him unto the
secular power of the governor, as a seditious fellow, " perverting the
people, and forbidding to pay tribute to Caesar :" Luke xxiii. 2. If
he should have disputed against the tribute, he had offended Caesar :
if for the tribute, displeased the people, who did bear this burden
against their Avills. And so the Pharisees might have had a gap
opened to destroy him, if the people did abandon him. In both ap-
peared imminent danger, if not death. Hitherto concerning the
Pharisee's question, hearken now to Christ's answer.
" But Jesus, perceiving their wickedness." Or as St. Mark, "their
hypocrisy:" or as St. Luke, "their craftiness." For, "there is no wis-
dom, neither understanding, nor counsel against the Lord." Where-
fore Christ as God seeing their treacherous intent, accommodates his
answer to the foul malice of their mind. Objecting against them
four faults especially : First, folly, noted in the word "why ?" For if
I am (as you say) true, then I am God, I can easily make your wis-
dom foolishness. Secondly, treachery, " why tempt ye ?" Thirdly,
ingratitude, " why tempt ye me," who teach unto you the way of God
truly. Fourthly, dissimulation, "ye hypocrites." Having thus in a
trice confounded them, he proceeds to confute them by their own
words. For, saith he, " show me the tribute money: and they took
him a penny, and he said unto them, whose is this image and super-
scription ? They said unto him, Coesar's. Then said he unto them,
Give therefore to Caesar," &c. As if he should say,yourselves have
let in the Romans, acknowledging "no king but Caesar." And in
token of your homage, you say that the current coin among you bears
his image and superscription ; and therefore seeing Caesar by con-
THE TWENTY-THIRD SUNDAY AFTER TRINITY. 779
quest hath made himself Lord over you, " give to Caesar the things
which are Caesar's, and unto God the things which are God's."
In which one sentence we may note many profitable lessons, as
first, that it is our duty to give every one his own : "tribute to whom
tribute : custom to whom custom : fear, to whom fear honour to
whom honour:" to God, religion; to one's self, purity; to parents,
honour ; to domestics, provision ; to children, correction ; to brothers,
love; to lords, subjection; to subjects, benignity; to all, equity."
Ardens. This scripture showeth evidently that the kingdom of
Christ abrogates not the kingdom of Caesar, but that the Gospel is a
good friend unto commonweals, in teaching princes how to govern,
and the people how to be subject unto the higher powers. It is not
Christ and his word, but antichrist and the pope, who deny to Caesar
"the things which are Caesar's," absolving the subject from his alle-
giance to his sovereign.
" Give therefore to Caesar the things which are Caesar's." He
saith not "give" but "render," because tribute is due debt unto
Caesar. And if we must pay tribute to Caesar, a Paynim emperor :
much more to Christian kings and queens which are nursing fathers
and nursing mothers unto the Church. If we deny this duty we are
no better (if father Latimer be judge) than thieves. Always pro-
vided, that we reserve to God such things as are God's, and give to
Caesar only such things as are Caesar's. Now the things of Caesar
are principally three, honour, obedience, tribute. We must honour
them as the ministers and angels of God, as the shepherds and shields
of his people, under whose shadowing boughs our nests are built,
and our young brought forth. And in this respect also we must
obey Caesar in such things as are Caesar's : but if Caesar intrude
upon the things of God, and coin a new Creed, or broach another
Gospel, "it is better to obey God than man," Acts iv. 19. The law's
order requiring that first we give to God the things which are God's,
and then unto men the things of men. See Epist. 4tli Sunday after
Trinity.
As for the tributes of Caesar, if they be just and reasonable, we
must pay them as his wages : if unjust and unreasonable, we must
bear them as our punishment. We may refute his arguments in
Parliament, and repel his oppression according to courses of law :
but we may not in any case rebel with the sword. And yet (as
Melancthon and others upon this text) Caesar himself is bound to
keep the commandment, "thou shalt not steal," remembering always
780 THE OFFICIAL CALENDAR OF TUE CHURCH.
that Almio'lity God liatli made him a shepherd, and not a wolf; a
nursing father, and not a cm-sing tyrant ; a deliverer, and not a de-
vom-er of his people. " When justice is removed, what do kingdoms
differ from great robberies?" Aug. St. Ambrose notably to the
samesurpose, "what Caesar commands is to be done, what he indicts
is to be tolerated, but when exacted booty accumulates, it becomes
intolerable." The gracious apothegme of our noble sovereign to his
dearest son Henry the prince, is worthy to be written in letters of
gold, "Enrich not yourself with exactions upon your subjects: but
think the riches of your people, your best treasure."
" Unto God those things which are God's." As if he should
say : Ye Pharisees are careful for the money of the Temple, but in
the mean while ye neglect the divine worship and word of God. Ye
give to Caesar the penny that hath his inscription and image : why
then, I pray, consecrate ye not to God your soul, wherein is im-
printed God's image and superscription? Christians are God's penny,
having his image by creation, and inscription in holy baptism,
whereby Christ " writeth his name in their foreheads," and so
marks them as it were for the children of God, and inheritors of the
kingdom of heaven : See Ludolphus de vita Christ, part 2, c. 35.
Ardens, Musculus, Pontan, Ferus in loc.
If we now conform ourselves according to Christ's image, he shall
hereafter, as it is in this day's Epistle, " transform our vile body
that it may be like his glorious body ; for as we have borne the
image of the earthly, so shall we bear the image of the heavenly."
Take heed therefore that Satan imprint not his stamp in you,
because Christ at the last day will say to thy soul, as he did to the
Pharisees here: "whose is this image and superscription?" If thou
be branded with the marks of Satan and Antichrist, hell is thy por-
tion ; if sealed by the Holy Spirit of God unto the day of redem.p-
tion, heaven is thine inheritance.
" When they heard these words, they marvelled, and left him and
went their way." This happy conquest of Christ is full of consola-
tion, in that his spirit dwelleth in us, and speaketh in us, helping
our infirmities, and enabling us in our disputations before kings and
councils to plead the Gospel cause so powerfully, that he "who
dwelleth in heaven shall laugh his enemies to scorn, yea the Lord
shall have them in derision." When the libertines and Cyrenians
disputed with St. Stephen, they were not able to resist the wisdom
and the spirit with which he spake.
THE TWENTY-FOURTH SUNDAY AFTER TRINITY.
781
THE EPISTLE.
CoLOSS i. 3. — " We give tJianJcs to God the Father of our Lord
Jesus Christy" cj-c.
This proeme of Paul's Epistle to the Colossians is in effect all one
with that to the Corinthians, expounded 18th Sunday after Trinity :
and to the Philippians, expounded 22nd Sunday after Trinity.
Who : verse i. " Paul an Apostle," not of men, but of " Jesus Christ.^'
Not through his own intrusion, or for his own merit: but "by the
•will of God." And " Timotheus his brother ;" in respect of their
common faith on earth, and common Father in heaven.
"When: "always in our prayers." As often in our devotion, as we
think of you, we thank God for you, "since the day we first heard
of your faith," verse 4, 9.
To whom : " unto God and the Father of our Lord."
For whom : " For you," because love doth not envy, but rejoice for
other's good. " For you Saints at Colosse," verse 2.
'Faith, and that a true faith, having " Christ Jesus"
for the proper object, and wholly relying upon
his merits.
Love, and that according to knowledge, loving espe-
cially " the Saints."
Hope, and that an assured hope, expecting an in-
heritance, that is " laid up in store ;" and that in
a sure and secure place (" where neither the moth
nor canker corrupteth, and where thieves neither
dig through nor steal") in heaven. All which is
conveyed unto them by the preaching of the Gos-
pel, here commended for its truth, enlargement,
and advantage, that is, in two words, in respect
of its contents, as being "the word of truth,"
verse 5. Extents, as being " como to all the
world, and fruitful" in all good works, verse 6.
For what : As
Aretius for the
three principal -
virtues of a
"^ Christian :
Comprecation, for
their further in-
crease and future
proficiency in
'Plentiful wisdom and spiritual understanding,
whereby to know the will of God, verse 9.
Fruitful obedience, whereby to do the will of God,
"walking worthy of the Lord," verse 10, that is,
as becometh his Gospel, and his glory, "pleasing
him in all things," &c.
Cheerful patience, whereby to suffer according to the
will of God, and that with " joyfulness," v. 11.
The difference between "patience and long suffering" may be,
that the first regards more grievous perils ; the second lighter ones.
The one teaches us to forbear when we can revenge ; the other, to
bear when we cannot revenge. Or patience levelleth as it were
the mind in our present affliction, which is but for a moment ; long
suffering exaltcth in its expectation of the future, "a far more excel-
782 THE OFFICIAL CALENDAR OF THE CHURCH.
lent and eternal weight of gloiy," wlien we shall be made "par-
takers of the inheritance of the Saints in light," ver. 12. Spiritual
understanding is most useful in our contemplative life, obedience in
our active, patience needful in both. And therefore let us pray
with Paul here to " the father of our Lord Jesus Christ," that we
may be " strengthened with all might, through his glorious power,
unto all patience and long suffering with joy fulness," &c.
THE GOSPEL.
Matth. ix. 18. — <' While Jesus spahe unto the people, behold, there
came a certain Ruler, and tvorshipped him, saying, my daughter
is even noiv deceased," ^-c.
' Goodness of Christ, in relieving all sexes and all sorts of
Two points are to men, hearing a ruler who was rich and a Jew, healing a
be considered in J woman who Avas poor and a Gentile. Comforting a dis-
this Gospel espe- tressed father, recovering a diseased woman, raising a de-
cially, the ceased damsel.
V Lewdness of the people, v. 24, " laughing Christ to scorn."
[ Time : v. 22, " the woman was made whole
T .1 n . . 1 1 . I even the same time."
In the nrst miracle wrought upon rn „ io on <<-., i.i,„ „„„ * t • »
,, u- I u J • ) Place: v. lU, 2U, "in the way to Jairus
the woman which had an issue i ho sp "
of blood, note circumstance of | ' f To whom
V Person, ^ Before whom.
[ By whom this work was done.
T .1 1 • 1 ii { Physician, Christ.
In the second miracle three ^ p^^fj^^ ^^ ^^^^^^^^ j^^^^j^
persons are remarkable : the ^ j^j^^j^^^^ ^^^^^^^ ^^^^^ ^ ^^^^^j^ ^^^^^^
In that Christ healed the sick woman instantly, so soon as she
believed in him, and he saw her : he teacheth us hereby not to defer
any work of charity but to do good turns in a good time. " Say
not unto thy neighbor, ' Go and come again, and to-morrow will I give
thee,' if thou have it now, for hope that is deferred, is the fainting
of the heart : but when the desire cometh it is a Tree of life," Prov.
xiii. 12. And in that our blessed Saviour cured this woman in the
way to Jairus' house, he giveth us an example to spend all om' hours
profitably, never intermitting any fit opportunity to do good,
"redeeming the time because the days are evil," Ephes. v. 16.
In the party to whom, observe first her grief, then his grace. She
was a fearful and silly woman, vexed with an unclean and uncom-
fortable disease tAvelve years, in such sort that as St. Mark reports in
his fifth Chapter, v. 26, " she sufi"ered many things of many physi-
THE TWENTY-FOURTH SUNDAY AFTER TRINITY. 783
cians:" some torturing her with one medicine, some with another, and
yet none did her any good, but rather much hurt. For, as other
Evangelists have recorded this history more fully, " she spent all
that she had, and it availed her nothing, but she became much
worse." Whereby she was made many ways unhappy. For her
sickness brought her to weakness, her weakness to physic, physic
to* beggary, beggary to contempt. And, haply, remorse of con-
science made these worldly grievances more bitter : for whereas the
wise man affirms, " He that sinneth before his Maker, shall fall into
the hands of the physician :" she might peradventure conceive that
God had cast her away. This as you see was her hard case, vexed
in mind, troubled in body, beggared in her estate, despised in her
place.
Secondly, by this example you see Avhat an inestimable jewel
health is, in that this haemorrhousa, willingly became a beggar in
her estate to be better at ease ; it is more comfortable to die quickly,
than to live sickly.
Thirdly, in that our Father in heaven, after long sickness sendeth
at the last, happy deliverance to his children : it may teach us in all
our distress, never to distrust in his mercy, but to say with Job,
"though he slay me, yet Avill I trust in him."
Hitherto concerning her grievances ; I come now to her graces,
and they be principally three : Faith, Invocation, Humility. Which
Aquine notes out of three words in the Text, " Credidit, dixit,
tetigit." Her faith was so great, that she certainly persuaded
herself, if she might but touch only the hem of Christ's garment,
she should attain her former health.
The second virtue noted in this woman, is her invocation or man-
ner of praying.
" If I may but touch even his garment I shall be whole." Wishes
are her words and sobs her sacrifices, and yet Christ hears her groans,
and grants her heart's desire, saying, " Daughter, be of good com-
fort," &c. Insinuating hereby, that the prayer which pierceth the
clouds, is not a wagging of the lips, not a babbling of the tongue : but
rather an humble lifting up of the soul to God. Offer then unto
Christ, a rent and a broken heart, in seeking thy Saviour heartly,
praying heartily, repenting heartily ; that he may turn to thee, and
turn his judgments away from thee saying to thy soul, I am thy sal-
vation.
784 THE OFFICIAL CALENDAR OF THE CHURCH.
The third virtue commended in this T\-oman, is her discreet humility,
Avho knowing her own unworthiness, and considering her loathsome
sickness, did not presume to come before, but behind Christ, as it
were stealing her health. And this her relique is worth our observing
also : for as pride is the first stop, so lowliness the first step unto
blessedness. It is an eminent grace for a man speaking with the
tono-ues of angels, to transport his audience with the wind of words,
and floods of eloquence whither he list ; and yet if learning be not
seasoned with humility, it rather bloweth up than buildeth up, and
as the philosopher said, is no better than a sword in a madman's
hand.
The persons before whom: are the Ruler, v. 18, the disciples, v. 19,
and a great multitude, Mark v. 24. Christ acted this miracle before
Jairus, for the strengthening of his weak faith ;' encouraging him
hereby to believe that he could recover his daughter, as well as cure
this woman ; before the disciples and the multitude, for the confirma-
tion of his doctrine, showing hereby that he knew the secrets of all
hearts, as also that the lively faith of this hsemorrhousa might not
be concealed, but openly commended as an example for all men. And
therefore Jesus enquired immediately, " Who hath touched my clothes ?
and he looked round about to see her, and when the woman saw that
she was not hid, she came trembling, and fell down before him, and
told him before all the people, for what cause she had touched him,
and how she was healed instantly." The brief whereof is recorded
by St. Matthew: "When he saw her, he said. Daughter, be of good
comfort, thy faith hath made thee whole." Propounding her as a
school-mistress to all the world, to learn by her how to trust in God,
and to come to Christ in all manner of afiiictions.
The person by whom, is Christ : and in him observe what he said,
and what he did. His words contain consolation. Here are three
notable effects of a lively faith ; it maketh us the children of God,
"daughter:" it brings comfort, "be of good cheer:" it procures sal-
vation of body and soul, "thy faith hath made thee whole."
Christ said in the Gospel, "I ascend to my father, and unto your
father:" not unto "our father," but unto my father by nature, unto
your father by grace : we are the children of the Most High, on
our part, by faith only. "For unto such as received him, he gave
power to be the sons of God, even to such as believe in his name." As
St. Jerome upon my text, this woman is Christ's daughter in that her
faith made her whole. Here then observe that a Christian is most
THE TWENTY-FOURTH SUNDAY AFTER TRINITY. 785
honourable, being a son to a King, brother to a King, heir to a King,
yea to the King of glory, to the King of all King?, higher than the
highest. He were a foolish poor man that were ashamed of the kin-
dred which the King did challenge of him : he is more foolish though
he were a King himself, that is ashamed of the Son of God. For Christ
is the consolation of Israel, as it followeth in the next clause to be
considered, he brings comfort to his children, "Daughter, be of good
cheer." The reprobate account the children of God unhappy wretches,
even madmen, having them in derision as the filth of the world, but as
Salvianus truly ; jMen are not miserable for that others think so, unless
themselves feel it so. The children of God then, having the promises
of this life and that which is to come, cheered in conscience while
they live, filled with eternal joy when they be dead, have both here-
after and here such comfort as passeth all understanding.
The last effect of a lively faith is salvation of body and soul. It
was her trust and not her touch, her faith and not her finger, which
haled unto her this health and help. For the multitude thrust Christ
and trode on him (as St. Luke reports) and yet only this woman is said
to touch him. And so when we come to Divine Service, Sermon or
Sacrament, without lively faith, hearty devotion, holy reverence, we
touch his outward element, but take not his inward grace to the
comfort of our soul.
From hence we may learn (against Arboreus, jSIaldonate, Beauxa-
mis, and other Popish authors in their Commentaries upon this place)
not to put any trust in the reliques of saints, or impute any saving
virtue to the vestments of our Saviour. For the virtue that healed
her went not out of any coat, but out of Christ immediately ; he said
not, "there is virtue proceeded from my vesture," but "I perceive that
virtue is gone out of me," Luke viii. 46. There was no great or extra-
ordinary virtue in his garments after his death, when the soldiers had
parted them among them ; nor in his life when he wore them, for the
people that thronged him, received no benefit by them, but only she
and they that touched him by faith. It is true, that Christ's own
virtue and grace doth only cure the sins of our soul, and sores of our
body : but his virtue is not apprehended, but by the finger of faith.
This Jairus Avas a Ruler of a Synagogue. Now that ye may the
better understand what ofiice this was, I must inform you, that there
was in all Jewry but one Temple, Avhere the people were commanded
to celebrate their solemn feasts, and offer up their sacrifices unto God.
And there was only but one, for the preservation of unity in piety,
786 THE OFnCIAL CALENDAR OF THE CHURCH.
that there might be hut one onlj religion, of one only God, in one
only Temple. Where by the way note, that uniformity in discipline
is an hedge to unity in doctrine. Where Canons and injunctions
of order are despised, and every man left unto himself: there many
times are so many sects as cities, and almost as many Gospels as
gossips. On the contrary, when all things in the Church are done
orderly, when the Christian Magistrate enjoins in outward ceremonies
one kind of discipline for the public worship of God : there, for the
most part, an union in law breeds an union in love, a conformity in
fashion an uniformity in faith, endeavouring to keep the unity of the
spirit in the bond of peace, following the truth in love. This I take
to be the true reason, why God's Israel had but one Tabernacle and
one Temple.
But there were Synagogues in every town, where divine prayers
and God's holy word was read and expounded every Sabbath, as
Saint Luke recordeth, Acts xv. 21.
That Jairus was the Ruler of the Synagogue in Capernaum, is in-
sinuated, Luke viii. 41, and in the fifth verse of this present chapter
of our Evangelist, as I have copiously proved in the beginning of mine
Exposition, Gospel 19th Sund. of Trinity. Capernaum then had a good
pastor, and as we read Mat. viii. 9, a good Captain, and Christ, the
best of all, often resided in the city : yet notwithstanding (as truth
itself witnesseth) it was a very wicked and desolate place, deserving
greater damnation in the day of judgment than the land of Sodom
and Gomorrha. Let not then any vigilant minister, or diligent
magistrate, be discouraged in his place, for that his people bring not
forth any fruits of righteousness answerable to the means of their
instruction : for if thou warn the wicked, and " he turn not from his
wickedness, nor from his wicked way, he shall die in his iniquity :
but thou hast delivered thy soul."
Eor conclusion of the whole, by the goodness of Christ, in re-
storing the sick woman unto health in the way, raising the dead
wench unto life in her father's house, we may learn what to look for
at his hand : namely, grace, while we be pilgrims in this our short,
yet troublesome race ; but glory, when as we shall rest in heaven,
our everlasting home. According to that of David, "the Lord will
give grace and glory, and no good thing will he withhold from such
as walk uprightly."
THE TWENTY-FIFTH SUNDAY AFTER TRINITY. 787
THE EPISTLE.
Jerem. xxiil. 5. — '^^ Behold the time cotneth, saith the Lord, that I
will raise wp the righteous branch of David," ^c.
The church ends, as she began, with her only Lord and Sayionr :
which occasioned one to call his postil Annulus Christianus, as it
were the Christian's round, or ring. For all the Gospels are fraught
with excellent doctrines of holy faith in Christ, and ordinarily the
Epistles are nothing else but earnest exhortations unto the fruit of
faith, a godly life ; that we may " walk worthy of the Lord and
please him in all things ! " As then on the first Sunday, the Gospel
intimating that Christ is come ("Behold the King cometh," &c.)and
the Epistle teaching that we must imitate our King being come,
("put on the Lord Jesus," &c.) are instead of a preface: so this
Epistle and Gospel on the last Sunday (the one prophesying that the
Lord our righteousness shall shortly come, " Behold the time cometh,'
&c., and the other preaching that he is already come, " This of a truth
is the same prophet that should come into the world,") may serve
for a conclusion or epilogue to all the rest of the Avhole year.
The Gospel is expounded Seventh Sunday after Trinity. The
Epistle containeth an abridgment of all the chief doctrine delivered
in the Church, even from the first in Advent unto this present day ;
showing that Christ is God and man, and so, participating of both
natures in one person, is the sole Mediator between God and man.
Our Evangelical Prophet, as another Matthew, proves here Christ to
be man, in that he was a branch of David. And yet not a mere
man, in that "the righteous," in whom is no guile : whereas the Scrip-
ture witnesseth of other men that they were " conceived in sin, and
born in iniquity, they all are gone out of the ways of the Lord, and
that none doeth good, no, not one." Christ's high style, "the Lord
our righteousness," is an evident demonstration of his Godhead, as
interpreters have noted against Arians and Jews out of this place.
Vide Calvin Instit. lib. 1, cap. 13, § 9. Galatin de arcanis, lib. 8,
cap. 3. Melanc. proposit eccles. propos. 25, torn. 2, fol. 320. Bellarm,
de Christo, 1. 1, c. 7.
788 THE OFFICIAL CALENDAR OF THE CHURCH.
/■ Wisdom, -j
Now Clirist, as God-man, or man-God, \ Justice, /
is the king of his redeemed ones, in whom / Mercy, saving Judah,
observe three royal virtues especially, ) v. 6 : and delivering
VIsrael, v. 7, 8. Not
as by Moses, out of Egypt only : but out of the hands of all their
enemies, and calling them out of all countries and corners of the
world, to sit down with Abraham, Isaac, and Jacob, in the kingdom
of heaven : being our righteousness efficiently, as author of every
good and perfect gift in us ; and sufficiently in giving himself a ran-
som for all men, 1, Tim. ii. 9, and obtaining eternal redemption
for us, Heb. ix. 12. A Jesus immediately saving us himself, not by
giving us power to become our own saviours. And so the righteousness
whereby we are saved, is not the righteousness which we by him act
for ourselves, but that which he in his own person hath wrought for
us : an imputative not an inherent justice, consisting not in the
perfection of virtue but in the free pardoning of our sins. According
to that of David, "Blessed is he whose unrighteousness is forgiven,
and whose sin is covered."
The words of this text, as Jerome notes, are well interpreted by
Paul, 1 Cor. i. 30, "Christ is made to us wisdom, and riThteousness,
and sanctification, and redemption, that according as it -is written,
he that rejoiceth let him rejoice in the Lord." As if he should
have said, if these graces are our own, we may vaunt in our own.
But forasmuch as Christ is made to us from God, not only the be-
ginning of holiness, wisdom, righteousness, &c. but the perfection of
all these, let not flesh boast itself in his presence, but he that doth
glory, let him glory in the Lord. As Christ was made sin for us^
even so are we made the righteousness of God in Christ. He was
sin through imputation only, "for He did no sin, neither was there
guile found in his mouth." And so we are made righteousness, in
that our unrighteousness is not imputed unto us, Rom. iv. 8. It is
true that we work righteousness according to the proportion of grace
bestowed upon us in this life : but forasmuch as Ave thirst after the
the full righteousness of another world, and have received only the
first fruits of the Spirit here ; to say that we are now thoroughly
clean without spot or wrinkle, or any such thing, is to jostle Christ
out of his justice, and to take from him his due title of honour, which
is given him in our text, " the Lord our righteousness." See Gregor.
apud Magdeburg, Cent. 6, Col. 681. Luther, ubi supra in margine.
THE TWEXTY-FIFTH SUNDAY AFTER TRINITY. 789
Melancthon in Cat. et loc. Com. et exam. tit. cle Justification et bonis
operibus. Calvin Instit. 1. 3, c. 1, § 11. Dr. Morton Apolog. lib. 1, c.
2, § 11 et IT, 2, et lib. 2, cap. 11. Dr. Abbot's Answer to Bishop's
Epistle to the King, pp. 138, 139, &c.
Wherefore learn to sing with David: "0 God, which art my right-
eousness." I conclude with a meditation of Bernard; "thy right-
eousness, 0 my dear Saviour, is not a short cloak that cannot cover
two, but being a long robe, and a large righteousness, it will wholly
cover thee and me : a multitude of sins in me, but in thee what shall
it cover, 0 Lord, but the treasures of thy goodness? To thee,
sweet Jesus, the beginning and ending, which hast out of the riches
of thy superabundant grace blessed my studies hitherto, guiding, as
I hope, my pen with thy finger, even from the first lesson unto this
last line : be given all honour, power, and praise, now and for ever,
Amen.
"Glory be to God on High, and Peace to Men in Earth !"
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